The doctrinal elements of Philippians consist of two passages: (1) the denunciation of the "concision" (a term applied to the heathenized renegade Jew) ending with a reminder of the high enthronement of our spiritual Redeemer (iii. 1-21); (2) the definition of the "mind," or "disposition," of Christ exhibited in his self-abnegating incarnation, obedient suffering, and supreme exaltation (ii. 5-11). Both passages are characteristic of Paul's gospel in general, which is always, as against that of the Judaizers, the gospel of a drama, or spectacle, witnessed; not a gospel of teachings heard. It is a gospel _about_ Jesus, not of precepts inculcated _by_ Jesus, a drama of redemption for all mankind out of servitude into Son ship, wherein the cross is central. Both passages are also characteristic, as we shall see, of the later period of Paul's literary activity; for even in Philippians, the dominant doctrinal motive is the Redemption to which Paul is looking forward, and this is now conceived even more strongly than in the earlier letters in terms of personal religion. He anticipates "departing to be with Christ" (i. 23) rather than awaiting Him on earth (1st Thess. iv. 17). The "goal" toward which the Christian "presses on" is personal immortality through mystic union with Christ in the life of God (iii. 10-14). This too is a real doctrine of the Kingdom of God; but its starting-point is humanity's triumph over its enemies 'sin' and 'death,' not Israel's triumph over its oppressors. Still more in the Colossian group does it become apparent how the 'far-off, divine event' is a unity of mankind through the Spirit corresponding to the Stoic figure of the members and the body rather than the 'Kingdom of David.' Again the opponents in Phil. iii. 2, 18 f. are not mere Pharisaic legalists, unable to see that Law and Grace are mutually exclusive systems, and nullifying the significance of the Cross by perpetuating the system it was intended to abolish. If we may explain the difference by Colossians, they are Jews of heathenish tendencies, pretended adherents of the gospel, who nullify its significance by perpetuating regard for the Law; only the servility deplored is not servility toward God, but toward "angels" (Col. ii. 18). To appreciate the enlargement which has come to Christianity beyond its merely 'apostolic' form through the independent development of the Greek churches in this second period we must realize that Paul's 'gospel of the uncircumcision' differed in respect to promise as well as law. The coming Kingdom which he preached was something more than "the kingdom of our father David" extended from Jerusalem. What it really was becomes fully apparent only in the 'Christological Epistles.' But we must study the opposition to appreciate how differently the idea of Redemption had developed on Greek soil.