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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
Two Centuries of Reception
7 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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If, therefore, in the present time, fleshly hearts are made partakers of the Spirit, what is there astonishing if, in the resurrection, they receive that life which is granted by the Spirit? Of which resurrection the apostle speaks in the Epistle to the Philippians: "Having been made conformable to His death, if by any means I might attain to the resurrection which is from the dead."
It is in expectation of this for himself that the apostle writes to the Philippians: "If by any means," says he, "I might attain to the resurrection of the dead. Not as though I had already attained, or were already perfect." And yet he had believed, and had known all mysteries, as an elect vessel and the great teacher of the Gentiles; but for all that he goes on to say: "I, however, follow on, if so be I may apprehend that for which I also am apprehended of Christ.
For thy light is come, and the glory of the Lord is risen upon thee. "Now these promises, it is evident to every one, will be fulfilled after the resurrection.
But He, when He shall have destroyed unrighteousness, and executed His great judgment, and shall have recalled to life the righteous, who have lived from the beginning, will be engaged among men a thousand years, and will rule them with most just command. Then they who shall be alive in their bodies shall not die, but during those thousand years shall produce an infinite multitude, and their offspring shall be holy, and beloved by God; but they who shall be raised from the dead shall preside over the living as judges. But the nations shall not be entirely extinguished, but some shall be left as a victory for God, that they may be the occasion of triumph to the righteous, and may be subjected to perpetual slavery.
We who believe in Christ endure sufferings with him and indeed all sufferings, even as far as the cross and death. From the knowledge of all these and from the sharing in suffering comes resurrection. And thus, as we are sharers in his death and his burden, we are enabled to share his resurrection.
It is because Paul is still persevering in the fellowship of suffering, which is very similar to death itself, that he says “that if possible I may attain the resurrection from the dead.” There can be no doubt of his attaining to the resurrection. But what is this attaining to the resurrection of the dead? It is the perfect and full life of every individual which is elicited from the fellowship of Christ’s sufferings by every means, which will appear clearly at that end time when the resurrection from the dead occurs, that is, when the dead come back to life.
"If by any means," saith he, "I may attain unto the resurrection from the dead." What sayest thou? All men will have a share in that. "For we shall not all sleep, but we shall all be changed" (1 Cor. xv. 51), and shall all share not only in the Resurrection, but in incorruption. Some indeed to honor, but others as a means of punishment. If therefore all have a share in the Resurrection, and not in the Resurrection only, but also in incorruption, how said he, "If by any means I may attain," as if about to share in some especial thing? "For this cause," saith he, "I endure these things, if by any means I may attain unto the resurrection from the dead." For if thou hadst not died, thou wouldest not arise. What is it then? Some great thing seems here to be hinted at. So great was it, that he dared not openly assert it, but saith, "If by any means." I have believed in Him and His resurrection, nay, moreover, I suffer for Him, yet I am unable to be confident concerning the Resurrection. What resurrection doth he here mention? That which leads to Christ Himself. I said, that I believed in "Him, and in the power of His resurrection," and that I "have fellowship with His sufferings," and that I "become conformed to His death." Yet after all these things I am by no means confident; as he said elsewhere, "Let him that thinketh he standeth, take heed lest he fall." (1 Cor. x. 12.) And again, "I fear lest by any means, after that I have preached to others, I myself should be rejected." (1 Cor. ix. 27.)
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Summary
Philippians 3:11 encapsulates the Apostle Paul's ultimate spiritual ambition: to fully participate in the resurrection from the dead, not merely as a general event, but as a deeply personal and transformative experience in union with Christ. This verse highlights the intense spiritual striving and unwavering focus required to apprehend the glorious hope of eternal life and bodily resurrection, which is the culmination of knowing Christ in His suffering, death, and triumphant power.
Context
Literary Context
Philippians 3:11 concludes a pivotal and deeply personal section of Paul's letter, beginning in Philippians 3:1. In Philippians 3:4-6, Paul meticulously dismantles his former sources of confidence—his Jewish heritage, legalistic righteousness, and impeccable Pharisaic credentials—declaring them "loss" and "dung" in comparison to the surpassing worth of knowing Christ. This radical re-evaluation leads directly to his singular pursuit, articulated in Philippians 3:10, which expresses his desire to "know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death." Verse 11 naturally flows as the ultimate goal of this profound union: to attain the resurrection, the final and glorious outcome of such a life-encompassing relationship with Christ.
Historical & Cultural Context
Paul wrote Philippians from prison, likely Rome, around AD 60-62. The Philippian church, though generally faithful, faced internal disagreements and external pressures, including from Judaizers who advocated for circumcision and adherence to the Mosaic Law for salvation, which Paul vehemently opposes in Philippians 3:2-3. The concept of resurrection was a point of contention in the Greco-Roman world; many Greeks found the idea of bodily resurrection absurd (Acts 17:32). For Jews, while belief in resurrection was more common, its timing and nature were debated (e.g., Pharisees vs. Sadducees, Acts 23:8). Paul's emphatic declaration of his pursuit of the resurrection would have been a bold statement against both pagan skepticism and incomplete Jewish understandings, emphasizing its centrality to Christian hope and identity.
Key Themes
This verse contributes significantly to several overarching themes in Philippians and Paul's broader theology. It underscores the Supremacy of Christ, as all of Paul's former achievements pale in comparison to knowing Him (Philippians 3:8). It vividly portrays Spiritual Striving and Perseverance, demonstrating that Christian faith is not passive but an active, lifelong pursuit of Christlikeness, even to the point of sharing in His sufferings (Philippians 3:12-14). The ultimate theme is the Hope of Resurrection and Eternal Life, which serves as the driving motivation for Paul's entire existence and ministry, offering a glorious future that transcends present suffering and death (Philippians 1:21).
Exposition and Analysis
Key Word Analysis
From eí (if) and -pōs (somehow), this phrase conveys a sense of intense desire and earnest striving, rather than uncertainty about the fact of resurrection. Paul is not questioning if there will be a resurrection, but rather expressing his fervent longing to participate fully and personally in the "out-resurrection" from the dead, implying a special, blessed resurrection of believers. It speaks to the effort and commitment he is willing to exert to achieve this ultimate goal.
Meaning "to meet against," "to arrive at," or "to reach a destination," this verb emphasizes the resurrection as a specific, tangible goal or culmination of Paul's spiritual journey. It signifies a coming to a desired end point, highlighting the purposeful direction of Paul's life and ministry towards this ultimate hope. It's not a passive reception, but an active reaching for a destination.
Derived from exanístēmi (to raise up out of), this word specifically denotes a "rising from death." The prefix ex- ("out of") can imply a selective resurrection, a "resurrection out from among the dead," distinguishing the resurrection of believers from a general resurrection of all humanity for judgment. This aligns with the concept of the "first resurrection" of the righteous.
Verse Breakdown
"If by any means"
This phrase, using the Greek ei pōs, does not express doubt about the possibility of resurrection, but rather the intense desire and the willingness to undergo whatever is necessary to achieve a full, experiential participation in it. It reflects Paul's profound commitment and the arduous nature of the spiritual journey, emphasizing his readiness to endure suffering or even death to reach this ultimate goal.
"I might attain unto"
The verb "attain" (katantáō) signifies reaching a destination or arriving at a specific point. For Paul, the resurrection is not a vague hope but a concrete, ultimate objective toward which he is actively striving. It implies a purposeful pursuit, a reaching for the culmination of his union with Christ.
"the resurrection of the dead"
This refers to the bodily resurrection of believers, the ultimate triumph over death promised to those in Christ. The Greek term exanástasis ek nekrōn (literally, "out-resurrection from among the dead") suggests a particular resurrection—that of the righteous—distinguished from the general resurrection of all humanity. This is the glorious destiny of those who have known Christ in His suffering and death.
Literary Devices
Paul employs several literary devices to convey the profundity of his spiritual ambition. The phrase "If by any means" functions as Emphasis, highlighting the intensity of his desire and the lengths to which he is willing to go. It is not a statement of uncertainty, but of fervent longing and determination. The entire passage, from Philippians 3:7 to Philippians 3:11, demonstrates Contrast as Paul juxtaposes his former earthly achievements with the incomparable worth of knowing Christ and attaining the resurrection. This contrast serves to elevate the spiritual goal above all worldly pursuits. Furthermore, the concept of "attaining" the resurrection, following the language of "pressing toward the mark" in Philippians 3:14, uses Metaphor to portray the Christian life as a race or a journey with a clear, ultimate destination.
Theological and Thematic Connections
Philippians 3:11 stands as a powerful declaration of the eschatological hope that undergirds the entire Christian faith. It is not merely about a future event, but about the present reality of union with Christ that anticipates and guarantees that future. Paul's pursuit of the resurrection is intrinsically linked to his desire to know Christ experientially in every facet—His power, His sufferings, and His death—culminating in the ultimate victory over death that Christ Himself achieved. This verse affirms that the resurrection is the ultimate vindication of faith, the promise of eternal life in glorified bodies, and the final defeat of sin and death, which empowers believers to live with purposeful striving and unwavering hope in the present. It underscores that our present suffering with Christ is a prelude to our future glory with Him.
Reflection and Application
Paul's passionate pursuit of the resurrection in Philippians 3:11 challenges believers today to examine the ultimate goal of their faith. Is our Christian life characterized by a similar fervent longing for complete union with Christ, even to the point of sharing in His sufferings, knowing that the resurrection is the glorious culmination? This verse calls us beyond a passive expectation of heaven to an active, intentional striving to live a life fully surrendered to Christ, allowing the hope of resurrection to shape our priorities, our endurance through trials, and our willingness to make sacrifices for the gospel. It reminds us that the Christian journey is dynamic, requiring perseverance and a steadfast gaze on the eternal prize, transforming our perspective on present difficulties into opportunities for deeper fellowship with Christ.
Questions for Reflection
FAQ
Does "If by any means" imply Paul was uncertain about his salvation or the resurrection?
No, "If by any means" (Greek: ei pōs) does not express doubt about Paul's salvation or the reality of the resurrection. Paul was absolutely confident in his salvation through Christ (Philippians 1:6). Instead, the phrase conveys his intense desire, earnest striving, and the willingness to undergo any necessary hardship or suffering to fully and experientially attain or participate in the resurrection of the dead. It speaks to the arduous nature of the Christian walk and Paul's commitment to press on towards the ultimate prize, rather than a lack of assurance. He yearned for the fullest possible realization of his union with Christ, which culminates in the physical resurrection and glorification.
Christ-Centered Fulfillment
Philippians 3:11 finds its profound Christ-centered fulfillment in the person and work of Jesus Christ, who is Himself "the resurrection, and the life" (John 11:25). Paul's aspiration to "attain unto the resurrection of the dead" is not a self-generated achievement but a participation in Christ's own triumphant victory over death. Jesus' bodily resurrection from the grave (Luke 24:6-7) guarantees the future resurrection of all who are in Him (1 Corinthians 15:20-23). Believers are already spiritually united with Christ in His death and resurrection through baptism (Romans 6:3-5), and this spiritual reality foreshadows the future bodily transformation. Paul's pursuit is thus a longing for the full manifestation of the life of Christ within him, culminating in a glorified body like Christ's own (Philippians 3:20-21). The resurrection of the dead is not merely a hope for a future event, but the ultimate expression of Christ's sovereignty over sin and death, making possible the eternal fellowship with God that Paul so fervently sought.