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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Philippians 3:9–14. His four-level outline is real structure in the source text, so it is rendered as structure.
We now heard what the apostle renounced; let us now see what he laid hold on, and resolved to cleave to, namely, Christ and heaven. He had his heart on these two great peculiarities of the Christian religion.
I.The apostle had his heart upon Christ as his righteousness. This is illustrated in several instances.
1.He desired to win Christ; and an unspeakable gainer he would reckon himself if he had but an interest in Christ and his righteousness, and if Christ became his Lord and his Saviour: That I may win him; as the runner wins the prize, as the sailor makes the port he is bound for. The expression intimates that we have need to strive for him and after him, and that all is little enough to win him.
2.That he might be found in him (Phi 3:9), as the manslayer was found in the city of refuge, where he was safe from the avenger of blood, Num 35:25. Or it alludes to a judicial appearance; so we are to be found of our Judge in peace, Pe2 3:14. We are undone without a righteousness wherein to appear before God, for we are guilty. There is a righteousness provided for us in Jesus Christ, and it is a complete and perfect righteousness. None can have interest or benefit by it but those who come off from confidence in themselves, and are brought heartily to believe in him. "Not having my own righteousness, which is of the law; not thinking that my outward observances and good deeds are able to atone for my bad ones, or that by setting the one over against the other I can come to balance accounts with God. No, the righteousness which I depend upon is that which is through the faith of Christ, not a legal, but evangelical righteousness: The righteousness which is of God by faith, ordained and appointed of God." The Lord Jesus Christ is the Lord our righteousness, Isa 45:24; Jer 23:6. Had he not been God, he could not have been our righteousness; the transcendent excellence of the divine nature put such a value upon, and such a virtue into, his sufferings, that they became sufficient to satisfy for the sins of the world, and to bring in a righteousness which will be effectual to all that believe. Faith is the ordained means of actual interest and saving benefit in all the purchase of his blood. It is by faith in his blood, Rom 3:25.
3.That he might know Christ (Phi 3:10): That I may know him, and the power of his resurrection, and the fellowship of his sufferings. Faith is called knowledge, Isa 53:11. Knowing him here is believing in him: it is an experimental knowledge of the power of his resurrection, and the fellowship of his sufferings, or feeling the transforming efficacy and virtue of them. Observe, The apostle was as ambitious of being sanctified as he was of being justified. He was as desirous to know the power of Christ's death and resurrection killing sin in him, and raising him up to newness of life, as he was to receive the benefit of Christ's death and resurrection in his justification.
4.That he might be conformable unto him, and this also is meant of his sanctification. We are then made conformable to his death when we die to sin, as Christ died for sin, when we are crucified with Christ, the flesh and affections of it mortified, and the world is crucified to us, and we to the world, by virtue of the cross of Christ. This is our conformity to his death.
II.The apostle had his heart upon heaven as his happiness: If by any means I might attain to the resurrection of the dead, Phi 3:11.
1.The happiness of heaven is here called the resurrection of the dead, because, though the souls of the faithful, when they depart, are immediately with Christ, yet their happiness will not be complete till the general resurrection of the dead at the last day, when soul and body shall be glorified together. Anastasis sometimes signifies the future state. This the apostle had his eye upon; this he would attain. There will be a resurrection of the unjust, who shall arise to shame and everlasting contempt; and our care must be to escape that: but the joyful and glorious resurrection of saints is called the resurrection, kat' exochēn - by eminence, because it is in virtue of Christ's resurrection, as their head and first-fruits; whereas the wicked shall rise only by the power of Christ, as their judge. To the saints it will be indeed a resurrection, a return to bliss, and life, and glory; while the resurrection of the wicked is a rising from the grave, but a return to a second death. It is called the resurrection of the just, and the resurrection of life (Joh 5:29), and they are counted worthy to obtain that world and the resurrection from the dead, Luk 20:35.
2.This joyful resurrection the apostle pressed towards. He was willing to do any thing, or suffer any thing, that he might attain that resurrection. The hope and prospect of it carried him with so much courage and constancy through all the difficulties he met with in his work. He speaks as if they were in danger of missing it, and coming short of it. A holy fear of coming short is an excellent means of perseverance. Observe, His care to be found in Christ was in order to his attaining the resurrection of the dead. Paul himself did not hope to attain it through his own merit and righteousness, but through the merit and righteousness of Jesus Christ. "Let me be found in Christ, that I may attain the resurrection of the dead, be found a believer in him, and interested in him by faith," Observe,
(1.)He looks upon himself to be in a state of imperfection and trial: Not as though I had already attained, or were already perfect, Phi 3:12. Observe, The best men in the world will readily own their imperfection in the present state. We have not yet attained, are not already perfect; there is still much wanting in all our duties, and graces, and comforts. If Paul had not attained to perfection (who had reached to so high a pitch of holiness), much less have we. Again, Brethren, I count not myself to have apprehended (Phi 3:13), ou logizomai. "I make this judgment of the case; I thus reason with myself." Observe, Those who think they have grace enough give proof that they have little enough, or rather that they have none at all; because, wherever there is true grace, there is a desire of more grace, and a pressing towards the perfection of grace.
(2.)What the apostle's actings were under this conviction. Considering that he had not already attained, and had not apprehended, he pressed forward: "I follow after (Phi 3:12), diōkō - I pursue with vigour, as one following after the game. I endeavour to get more grace and do more good, and never think I have done enough: If that I may apprehend that for which also I am apprehended of Christ Jesus." Observe,
[1.]Whence our grace comes - from our being apprehended of Christ Jesus. It is not our laying hold of Christ first, but his laying hold of us, which is our happiness and salvation. We love him because he first loved us, Jo1 4:19. Not our keeping hold of Christ, but his keeping hold of us, is our safety. We are kept by his mighty power through faith unto salvation, Pe1 1:5. Observe,
[2.]What the happiness of heaven is: it is to apprehend that for which we are apprehended of Christ. When Christ laid hold of us, it was to bring us to heaven; and to apprehend that for which he apprehended us is to attain the perfection of our bliss. He adds further (Phi 3:13): This one thing I do (this was his great care and concern), forgetting those things which are behind, and reaching forth to those things which are before. There is a sinful forgetting of past sins and past mercies, which ought to be remembered for the exercise of constant repentance and thankfulness to God. But Paul forgot the things which were behind so as not to be content with present measures of grace: he was still for having more and more. So he reaches forth, epekteinomenos - stretched himself forward, bearing towards his point: it is expressive of a vehement concern.
(3.)The apostle's aim in these actings: I press towards the mark, for the prize of the high calling of God in Christ Jesus, Phi 3:14. He pressed towards the mark. As he who runs a race never takes up short of the end, but is still making forwards as fast as he can, so those who have heaven in their eye must still be pressing forward to it in holy desires and hopes, and constant endeavours and preparations. The fitter we grow for heaven the faster we must press towards it. Heaven is called here the mark, because it is that which every good Christian has in his eye; as the archer has his eye fixed upon the mark he designs to hit. For the prize of the high calling. Observe, A Christian's calling is a high calling: it is from heaven, as its original; and it is to heaven in its tendency. Heaven is the prize of the high calling; to brabeion - the prize we fight for, and run for, and wrestle for, what we aim at in all we do, and what will reward all our pains. It is of great use in the Christian course to keep our eye upon heaven. This is proper to give us measures in all our service, and to quicken us every step we take; and it is of God, from whom we are to expect it. Eternal life is the gift of God (Rom 6:23), but it is in Christ Jesus; through his hand it must come to us, as it is procured for us by him. There is no getting to heaven as our home but by Christ as our way.
Historical interpretation
Four Centuries of Reception
4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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For He is my hope; He is my boast; He is my never-failing riches, on whose account I bear about with me these bonds from Syria to Rome, these spiritual jewels, in which may I be perfected through your prayers, and become a partaker of the sufferings of Christ, and have fellowship with Him in His death, His resurrection from the dead, and His everlasting life.
For it renders us like to Christ, if we experience "the power of his resurrection and the fellowship of His sufferings."
But what is "By faith that I may know Him"? So then knowledge is through faith, and without faith it is impossible to know Him. Why how? Through it we must "know the power of His resurrection." For what reason can demonstrate to us the Resurrection? None, but faith only. For if the resurrection of Christ, who was according to the flesh, is known by faith, how can the generation of the Word of God be comprehended by reasoning? For the resurrection is less than the generation. Why? Because of that there have been many examples, but of this none ever; for many dead arose before Christ, though after their resurrection they died, but no one was ever born of a virgin. If then we must comprehend by faith that which is inferior to the generation according to the flesh, how can that which is far greater, immeasurably and incomparably greater, be comprehended by reason? These things make the righteousness; this must we believe that He was able to do, but how He was able we cannot prove.
For from faith is the fellowship of His sufferings. But how? Had we not believed, neither should we have suffered: had we not believed, that "if we endure with Him, we shall also reign with Him" (2 Tim. ii. 12), we should not have endured the sufferings. Both the generation and the resurrection is comprehended by faith. Seest thou, that faith must not be absolutely, but through good works; for he especially believes that Christ hath risen, who in like sort gives himself up to dangers, who hath fellowship with Him in His sufferings. For he hath fellowship with Him who rose again, with Him who liveth; wherefore he saith, "And may be found in Him, not having a righteousness of mine own, even that which is of the law, but that which is through faith in Christ, the righteousness which is of God by faith: that I may know Him, and the power of His resurrection, and the fellowship of His sufferings, becoming conformed unto His death; if by any means I may attain unto the resurrection from the dead."
He saith, being made conformable unto His death, i.e. having fellowship; whereas He suffered from men, thus I too; wherefore he said, "becoming conformed" and again in another place, "and fill up on my part that which is lacking of the afflictions of Christ in my flesh." (Col. i. 24.) That is, these persecutions and sufferings work the image of His death, for He sought not His own, but the good of many.
Therefore persecutions, and afflictions, and straits, ought not to disturb you, but ought even to make you glad, because through them we are "conformed to His death." As if he had said, We are molded to His likeness; as he says in another place, where he writeth, "bearing about in the body the dying of the Lord Jesus." (2 Cor. iv. 10.) And this too comes from great faith. For we not only believe that He arose, but that after His resurrection also He hath great power: wherefore we travel the same road which He travelled, i.e. we become brethren to Him in this respect also. As if he had said, We become Christs in this respect. O how great is the dignity of sufferings! We believe that we become "conformed to His death" through sufferings! For as in baptism, we were "buried with the likeness of His death," so here, with His death. There did he rightly say, "The likeness of His death" (Rom. vi. 4, Rom. vi. 5), for there we died not entirely, we died not in the flesh, to the body, but to sin. Since then a death is spoken of, and a death; but He indeed died in the body, whilst we died to sin, and there the Man died which He assumed, who was in our flesh, but here the man of sin; for this cause he saith, "the likeness of His death," but here, no longer the likeness of His death, but His death itself. For Paul, in his persecutions, no longer died to sin, but in his very body. Wherefore, he endured the same death.
To know “the power of his resurrection” means to know through faith that he is the God and Maker of all, he assumed our nature, he effected our salvation, and he was raised again in the body that he had taken as he conceived the common salvation of all humanity. To know “the power of his resurrection” is to know the purpose of his resurrection.
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Summary
Philippians 3:10 encapsulates the Apostle Paul's profound and singular ambition: to attain an intimate, experiential knowledge of Jesus Christ that encompasses the dynamic power of His resurrection, the deep communion found in sharing His sufferings, and a transformative conformity to His death. This verse articulates Paul's ultimate life goal, prioritizing a living, spiritual union with Christ above all former achievements or earthly credentials, seeking a righteousness that comes through faith in Him alone.
Context
Literary Context
This verse is a pivotal expression of Paul's transformed values, following his powerful declaration in Philippians 3:7-8. Having previously listed his impressive Jewish and Pharisaic credentials, Paul emphatically states that he now considers all these "loss for the excellency of the knowledge of Christ Jesus my Lord." Philippians 3:10 then articulates the positive aspiration that drives him: a deep, experiential relationship with Christ that shapes every facet of his being, contrasting with the legalistic righteousness he once pursued. It sets the stage for his subsequent discussion of pressing on toward the goal of the upward call of God in Christ Jesus, as seen in Philippians 3:12-14.
Historical & Cultural Context
Paul, a former zealous Pharisee, underwent a radical conversion (see Acts 9). His renunciation of his former "gains" (which included impeccable lineage, adherence to the law, and zeal for Jewish traditions) was a direct challenge to the prevailing Jewish understanding of righteousness based on works. In the Roman world, suffering for one's beliefs was a common reality, and early Christians often faced persecution. Paul's desire to share in Christ's sufferings would have resonated with believers enduring hardship, emphasizing that such suffering was not a sign of divine disfavor but a pathway to deeper union with Christ and participation in His redemptive mission. This pursuit of Christ also stands in stark contrast to the self-promotion and worldly achievements often valued in Greco-Roman society.
Key Themes
Philippians 3:10 contributes significantly to several major themes within the book of Philippians and Paul's broader theology. It underscores the theme of righteousness by faith (as opposed to legalistic righteousness), emphasizing that true righteousness is found only in Christ. It highlights the experiential knowledge of Christ, moving beyond mere intellectual assent to a profound, personal, and transformative relationship, echoing the eternal life described as knowing God in John 17:3. Furthermore, the verse develops the theme of sanctification and spiritual transformation, portraying the Christian life as an ongoing process of being conformed to Christ's image, both in His triumph and His trials. Finally, it addresses the theme of suffering for Christ, presenting it not as a burden but as a means of deep communion and identification with the Savior, a concept Paul explores further in 2 Corinthians 1:5.
Exposition and Analysis
Key Word Analysis
G1097 - This is not merely intellectual apprehension or factual knowledge. The Greek term implies a deep, intimate, and experiential acquaintance, a personal relationship that transforms the knower. It signifies a knowledge gained through personal involvement and experience, leading to profound understanding and union.
G1411 - This word denotes inherent ability, force, or miraculous power. In the context of Christ's resurrection, it refers to the dynamic, life-giving, and transformative energy that raised Jesus from the dead and is now available to believers for spiritual vitality, overcoming sin, and living a new life.
G2842 - This term signifies a deep partnership, participation, communion, or sharing. It speaks to a mutual involvement and intimate bond. In the context of Christ's sufferings, it means actively participating in, identifying with, and sharing in the hardships, afflictions, and self-denial that come with following Christ and advancing His Gospel.
Verse Breakdown
"That I may know him"
This phrase expresses Paul's supreme desire for an intimate, personal, and life-transforming relationship with Jesus Christ. It is a pursuit of experiential knowledge that goes beyond theological understanding to a deep, living union with the Savior, shaping his entire being.
"and the power of his resurrection"
Paul yearns to experience the dynamic, life-giving force that raised Jesus from the dead. This power is not merely a future hope but a present reality, enabling believers to overcome sin, live victoriously, and walk in spiritual vitality in their daily lives, reflecting Christ's triumph over death.
"and the fellowship of his sufferings"
This signifies a deep communion and participation in Christ's experiences of hardship, persecution, and self-denial. It means actively identifying with Christ's mission and enduring the difficulties that arise from following Him and proclaiming the Gospel, thereby deepening one's bond with Him.
"being made conformable unto his death"
This clause describes an ongoing process of being shaped and molded into the likeness of Christ's death. It involves a daily dying to self, to worldly desires, and to the power of sin, embracing self-denial and a willingness to surrender everything, mirroring Christ's ultimate sacrificial obedience on the cross. This conformity is foundational for experiencing the fullness of His resurrection life.
Literary Devices
Paul employs several powerful literary devices in Philippians 3:10 to convey his profound spiritual aspiration. The verse exhibits Parallelism through its rhythmic listing of interconnected desires: "know him," "the power of his resurrection," "the fellowship of his sufferings," and "being made conformable unto his death." This structure emphasizes the comprehensive nature of Paul's pursuit, encompassing both Christ's triumph and His trials. Metaphor and Symbolism are evident in phrases like "power of his resurrection," which symbolizes the dynamic, transformative life available to believers, and "fellowship of his sufferings," which metaphorically represents a deep, empathetic identification with Christ's redemptive work. The phrase "being made conformable unto his death" is a potent Metaphor for the ongoing process of sanctification, where the believer dies to self and sin, mirroring Christ's ultimate sacrifice. The entire verse functions as a profound Personal Aspiration, revealing Paul's deepest spiritual ambition and serving as a model for all believers.
Theological and Thematic Connections
Paul's yearning in Philippians 3:10 articulates a core theological truth: the Christian life is not merely about receiving initial justification but also about ongoing sanctification—a continuous process of being transformed into the likeness of Christ. This verse highlights the profound reality of the believer's union with Christ, where identification with Him is holistic, encompassing both His victorious resurrection power and His redemptive sufferings. It underscores that true spiritual growth involves a willingness to embrace the full spectrum of Christ's experience, recognizing that conformity to His death is a prerequisite for experiencing the fullness of His life. This deep, experiential knowledge of Christ is the ultimate source of righteousness and spiritual vitality, grounding the believer in a relationship that transcends all earthly pursuits.
Reflection and Application
Philippians 3:10 serves as a powerful and challenging call for believers today to pursue a deeper, more authentic walk with Jesus Christ. It urges us to move beyond a superficial or purely intellectual understanding of faith toward a passionate, experiential knowledge of Him that transforms every aspect of our lives. This involves actively seeking to experience the dynamic power of His resurrection, allowing it to empower us to overcome sin, live victoriously, and walk in newness of life. It also necessitates a willingness to embrace the "fellowship of His sufferings," recognizing that true discipleship often involves hardship, persecution, or self-denial for the sake of the Gospel. This shared suffering deepens our bond with Christ and aligns us more fully with His redemptive mission. Ultimately, the verse calls for a daily, radical surrender—a continuous "dying to self" and our own desires, pride, and sinful inclinations—so that we may be progressively conformed to Christ's obedient and sacrificial life. This pursuit of Christ's character and mission becomes the supreme goal, leading to profound spiritual experience and eternal reward.
Questions for Reflection
FAQ
What does Paul mean by "know him" in this context?
When Paul expresses his desire to "know him" (Christ), he is not referring to a mere intellectual understanding or factual knowledge of Jesus. The Greek word used (G1097, ginṓskō) implies a deep, intimate, and experiential relationship, much like the knowledge between a husband and wife. It signifies a profound personal union that transforms one's character, values, and actions. This kind of knowing is foundational to eternal life, as Jesus Himself stated in John 17:3, "And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent." It's about a living, dynamic relationship that shapes every facet of a believer's existence.
How can a believer experience "the power of his resurrection" today?
The "power of his resurrection" (G1411, dýnamis) is not solely reserved for a future physical resurrection. It is a present, dynamic force available to believers for spiritual transformation. Experiencing this power means living a new life empowered by the Holy Spirit, overcoming the dominion of sin, and walking in righteousness, as described in Romans 6:4: "Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life." This power enables believers to endure trials, serve God effectively, and live victoriously over spiritual adversaries, manifesting Christ's life in their mortal bodies.
Does "fellowship of his sufferings" imply we suffer for our sins like Christ did?
No, "fellowship of his sufferings" (G2842, koinōnía of G3804, páthēma) does not mean that believers suffer to atone for their own sins or the sins of others. Christ's suffering on the cross was a unique, once-for-all, perfect sacrifice for the sins of humanity (Hebrews 9:28). Our "fellowship of his sufferings" refers to sharing in the hardships, persecutions, self-denial, and afflictions that come with following Christ and advancing His kingdom in a fallen world. It is an identification with Christ in His redemptive mission, enduring opposition for the sake of the Gospel, just as Paul himself experienced (2 Corinthians 11:23-28). This shared suffering deepens our communion with Christ and refines our faith.
Christ-Centered Fulfillment
Paul's profound desire in Philippians 3:10 finds its complete and glorious fulfillment in the person and work of Jesus Christ. The "him" whom Paul desires to know is the incarnate Son of God, the perfect revelation of the Father (John 14:9). The "power of his resurrection" is the very power of God that triumphed over sin, death, and the grave, a power now bestowed upon believers through the Holy Spirit (Romans 8:11). The "fellowship of his sufferings" points directly to Christ's unparalleled agony on the cross, where He, as the sinless Lamb of God, bore the full weight of humanity's sin and endured the ultimate separation from God for our redemption (Isaiah 53:5). Our "being made conformable unto his death" is a participation in Christ's victory over sin and self, a spiritual crucifixion of the old nature so that His resurrection life may be manifested in us (Galatians 2:20). Thus, Philippians 3:10 is not merely a personal aspiration but a Christ-centered reality, where every aspect of the believer's transformation is rooted in, empowered by, and ultimately directed toward the glorious person and finished work of Jesus, leading to the righteousness that is from God by faith in Him (Philippians 3:9).