Humble (5014) (tapeinosis is the noun derived from adjective tapeinos; cp the related derivative tapeinophrosune) means low, not high, not rising far from the ground. It speaks of one's condition as lowly or of low degree. It described what was considered base, common, unfit, and having little value. It is notable that to the Greeks tapeinos and derivatives were words of contempt for they saw man as the measure of all things (sounds very contemporary). To be low on the social scale, to know poverty, or to be socially powerless was considered shameful to the proud Greeks. Thus they used tapeinos almost exclusively in a derisive way, most commonly of a slave. NIDNTT writes that in Classic Greek use the root adjective... tapeinos [word study] was originally used (from Pindar in the 5th cent. B.C. on) with the sense of low-lying. Metaphorical uses were soon developed: (a) low socially, poor, of little social position and influence (Hdt., 5th cent. B.C. onwards), powerless, unimportant; (b) as a result of one’s social standing, with slavish outlook, a synonym of not free; (c) despondent, downcast (Thuc., 5th cent. B.C. onwards; cf. Eng. “I’m feeling down”); (d) in Socratic and post-Socratic ethical teaching the word was separated from its social links, but retained a depreciatory connotation. Men should avoid the two extremes of arrogance, provocation and pride (hybris), and of grovelling, servile behaviour and base flattery. (e) Occasionally the word is used with a good connotation in individual, social, ethical and religious contexts. Where this is so, it does not mean humble, but unassuming (in Xen.), obedient, conforming one’s behaviour to the righteous laws of the gods (Aesch., Plato). In all these uses there remains the memory of the original physical meaning of below, low, in comparison with that which is above or higher. The verb tapeinoo [word study] (from Hippocrates, 5th cent. B.C. onwards) represents in all its varieties of meaning the various shades of meaning of the adjective.: to level, humble (socially, politically, economically), harm, make small, make humble, discourage (with fate or life as subject), make one obedient, or self-effacing, make a person obey a regulation (of the reason) (and also the appropriate pass. forms). The reflex. form with heauton and the mid. (from Diod.Sic., 1st cent. B.C. onwards used also for mental states) meaning humble oneself, demean oneself, are used normally only in a derogatory sense. Yet Philodemus of Gadara (1st cent. B.C.) demands that those who humbled themselves, should be comforted and lifted up (TDNT VIII 4) and Plut. (1st cent. A.D.) mentions the custom of humbling oneself before the gods by covering the head during sacrifice and prayer (TDNT VIII 5). As Barclay explains below the KJV rendering of tapeinosis describes our body as “vile” which seems to suggest that this body is evil, and should be despised and treated with contempt. Stoic philosophy said that everything that is material is evil, that this body by nature is evil and, because it is material, it can never be anything but evil and therefore is to be utterly despised and held in contempt. Paul is not teaching Stoic philosophy in this verse. Barclay explains that... In modern speech (vile) would mean that the body is an utterly evil and horrible thing; but vile in sixteenth-century English still retained the meaning of its derivation from the Latin word vilis which in fact means nothing worse than cheap, valueless. As we are just now, our bodies are subject to change and decay, illness and death, the bodies of a state of humiliation compared with the glorious state of the Risen Christ; but the day will come when we will lay aside this mortal body which we now possess and become like Jesus Christ himself. The hope of the Christian is that the day will come when his humanity will be changed into nothing less than the divinity of Christ, and when the necessary lowliness of mortality will be changed into the essential splendour of deathless life. (Barclay, W: The Daily Study Bible Series, Rev. ed. Philadelphia: The Westminster Press) Vine adds that... There is nothing here or elsewhere in Scripture to support the Manichaean theory of the vileness (a.v. “vile”) of our frame, as that for which a contempt is to be entertained In Romans 8 Paul explained that all creation must have the condemnation of sin removed from it. The condemnation of our bodies will be removed by the resurrection, which is the climax of our salvation. Paul writes... For I consider that the sufferings of this present time are not worthy to be compared with the glory that is to be revealed to us. For the anxious longing of the creation waits eagerly for the revealing of the sons of God. For the creation was subjected to futility, not of its own will, but because of Him who subjected it, in hope that the creation itself also will be set free from its slavery to corruption into the freedom of the glory of the children of God. For we know that the whole creation groans and suffers the pains of childbirth together until now. And not only this, but also we ourselves, having the first fruits of the Spirit, even we ourselves groan within ourselves, waiting eagerly for our adoption as sons, the redemption of our body. (glorification = future tense salvation - see 3 tenses of salvation) (see notes Romans 8:18-23) There are 4 uses of tapeinosis in the NT... Luke 1:48 For He has had regard for the humble state of His bondslave (Mary, human mother of our Lord); For behold, from this time on all generations will count me blessed. Acts 8:33 In humiliation His judgment was taken away; Who shall relate His generation? For His life is removed from the earth. Philippians 3:21 who will transform the body of our humble state into conformity with the body of His glory, by the exertion of the power that He has even to subject all things to Himself. James 1:10-note; and let the rich man glory in his humiliation, because like flowering grass he will pass away. There are 29 uses of tapeinosis in the Lxx (Gen. 16:11; 29:32; 31:42; 41:52; Deut. 26:7; 1 Sam. 1:11; 9:16; 2 Sam. 16:12; 2 Ki. 14:26; Ezr. 9:5; Neh. 9:9; Est. 4:8; Ps. 9:13; 10:9; 22:21; 25:18; 31:7; 90:2; 119:50, 92, 153; 136:23; Prov. 16:19; Isa. 40:2; 53:8; Jer. 2:24; Lam. 1:3, 7, 9) where it is often used to translate the Hebrew afflicted. Genesis 16:11 And the angel of the LORD said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the LORD hath heard thy affliction. (Lxx - tapeinosis) Ps 136:23 Who remembered us in our low estate (Lxx - tapeinosis), For His lovingkindness is everlasting Spurgeon said that Humility is to make a right assessment of oneself....Do not be proud of race, face, or grace. Spurgeon in his Faith's Checkbook has this devotional entitled "This Body Fashioned Anew": OFTEN when we are racked with pain and unable to think or worship, we feel that this indeed is “the body of our humiliation.” And when we are tempted by the passions which rise from the flesh, we do not think the word “vile” at all too vigorous a translation. Our bodies humble us, and that is about the best thing they do for us. Oh, that we were duly lowly, because our bodies ally us with animals, and even link us with the dust! But our Savior, the Lord Jesus, shall change all this. We shall be fashioned like His own body of glory. This will take place in all who believe in Jesus. By faith their souls have been transformed, and their bodies will undergo such a renewal as shall fit them for their regenerated spirits. How soon this grand transformation will happen we cannot tell, but the thought of it should help us to bear the trials of today and all the woes of the flesh. In a little while we shall be as Jesus now is—no more aching brows, no more swollen limbs, no more dim eyes, no more fainting hearts. The old man shall be no more a bundle of infirmities, nor the sick man a mass of agony. “Like unto his glorious body.” What an expression! Even our flesh shall rest in hope of such a resurrection!" Thomas Watson writes that... Meditation on the shortness of time should be a means to HUMBLE us. Augustine calls humility the mother of the graces. Balm sinks to the bottom of the water. A good Christian sinks low in humility. And what can sooner pull down the flags and banners of pride—than to consider we are shortly dropping into the dust! The priest was to cast the feathers of the fowls by the place of the ashes (Leviticus 1:16). Just so, all your feathers of honor must shortly lie in the ashes. Shall not he who is clothed with mortality—be clothed with humility? The thoughts of the grave—should bury our pride. (Read full dissertation Time's Shortness) Oh, you saints, lay aside all your despondencies and discontents, and comfort yourselves with the hopes of future eternal happiness! Shall the outward temple of our body be so splendid and magnificent, like Christ's glorious body, Philippians 3:21? Oh, then, how transcendently shining and beautiful shall the inward temple of our soul be! What angel can express this! But here I must draw a veil. We shall never fully understand heaven—until we come to heaven! (The Mystical Temple) INTO CONFORMITY WITH THE BODY OF HIS GLORY: summorphon to somati tes doxes autou: (Mt 17:2; Col 3:4; 1Jn 3:2; Rev 1:13-20) The Cross of Christ made possible the future transformation Paul is describing. Our resurrected bodies will be the same body we have today. God will recreate them so that they are recognizable (cf Peter's recognition of Moses and Elijah in Mt 17:4), but because of the work of Christ, this body will be transformed into a body like that of our Lord! The word summorphos suggests that the conformity will not simply be a superficial and outward change of form, but a complete change of inward nature and quality. Hallelujah! What else does conformity with the body of His glory imply? Although we see in a mirror dimly even this "dim" image gives us a preview of a glorious future existence for these bodies! For example, the resurrected body of our Lord was not limited by time or space, for He could appear at one moment in Jerusalem and the next in Galilee. His body was not restricted by physical substances and thus He could appear in the presence of the disciples when all natural means of entrance were sealed. John describing one of the post-Resurrection appearances of our Lord records... And after eight days again His disciples were inside, and Thomas with them. Jesus came, the doors having been shut (the idea is the door was safely locked), and stood in their midst, and said, "Peace be with you." (John 20:26) Our Lord's body although not dependent on food could still consume food. Luke writing of one of Jesus' post-resurrection appearances records that while they still could not believe it for joy and were marveling, He said to them, "Have you anything here to eat?" And they gave Him a piece of a broiled fish; and He took it and ate it before them. (Luke 24:41-43) And so beloved our bodies will be our transformed and conformed to our Lord's glorious body! No wonder the saints at Philippi (and throughout the centuries since) were eagerly waiting this final conformation!