Exegetical and Hermeneutical Commentary of Philippians 3:11
If by any means I might attain unto the resurrection of the dead.
11. if by any means ] For the strong language of contingency here cp. 1Co 9:27. Taken along with such expressions of exulting assurance as Rom 8:31-39; 2Ti 1:12; and indeed with the whole tone of “joy and peace in believing” (Rom 15:13) which pervades the Scriptures, we may fairly say that it does not imply the uncertainty of the final glory of the true saint. It is language which views vividly, in isolation, one aspect of the “Pilgrim’s Progress” towards heaven; the aspect of our need of continual watching, self-surrender, and prayer, in order to the development of that likeness without which heaven would not be heaven. The other side of the matter is the efficacy and perseverance of the grace which comes out in our watching; without which we should not watch; which “predestinates” us “to be conformed to the image of the Son of God” (Rom 8:29). The mystery lies, as it were, between two apparently parallel lines; the reality of an omnipotent grace, and the reality of the believer’s duty. As this line or that is regarded, in its entire reality, the language of assurance or of contingency is appropriate. But the parallel lines, as they seem now, prove at last to converge in glory (Joh 6:39-40; Joh 6:44; Joh 6:54; Joh 10:27-29; Rom 8:30; 1Th 5:23-24).
See Hooker’s Sermon Of the Certainty and Perpetuity of Faith in the Elect, especially the closing paragraphs.
I might ] Lit., and here better, with R.V., I may.
the resurrection of the dead ] The better supported reading gives, as R.V., the resurrection from the dead. The phrase implies a certain leaving behind of “the dead”; and this is further emphasized in the Greek, where the noun rendered “resurrection” is the rare word exanastasis, i.e. the common word ( anastasis) for resurrection, strengthened by the preposition meaning “from.” This must not, however, be pressed far; later Greek has a tendency towards compounding words without necessarily strengthening the meaning. It is the setting of the word here which makes an emphasis in it likely. It has been inferred that St Paul here refers to a special and select resurrection, so to speak, and that this is “the first resurrection” of Rev 20:5-6, interpreted as a literal resurrection of either all saints or specially privileged saints, before that of the mass of mankind. (Such an interpretation of Revelation 20 appears as early as Tertullian, cent. 2, de Monogami, c. x.). But against this explanation here lies the fact that St Paul nowhere else makes any unmistakable reference to such a prospect (1Co 15:23-24 is not decisive, and certainly not 1Th 4:16); and that this makes it unlikely that he should refer to it here, where he manifestly is dealing with a grand and ruling article of his hope. We explain it accordingly of the glorious prospect of the Resurrection of the saints in general. And we account for the special phrase by taking him to be filled with the thought of the Lord’s Resurrection as the pledge and, so to speak, the summary of that of His people; and His Resurrection was emphatically “ from the dead.” Or it may be that we have here to explain “the dead” as a term of abstract reference, meaning practically “the state of the dead,” the world of death. In any case, the phrase refers to “the resurrection of life” (Dan 12:2; Joh 5:29); “the resurrection of the just” (Luk 14:14); differenced from that of “the unjust” (Act 24:15), whether or no in time, certainly in an awful distinction of conditions and results. The blessed resurrection is here called “ the resurrection” as the blessed life is called “ the life” (e.g. 1Jn 5:12). The antithesis is not non-resurrection, and non-existence, but such resurrection, and such existence, as are ruin and woe. It is observable that the Apostle here implies his expectation of death, to be followed by resurrection; not of survival till the Lord’s Return. Cp. 2Co 4:14.
Fuente: The Cambridge Bible for Schools and Colleges
If by any means – Implying, that he meant to make use of the most strenuous exertions to obtain the object.
I might attain unto – I may come to, or may secure this object.
The resurrection of the dead – Paul believed that all the dead would be raised Act 24:15; Act 26:6-8; and in this respect he would certainly attain to the resurrection of the dead, in common with all mankind. But the phrase, the resurrection of the dead, also might be used, in a more limited sense, to denote the resurrection of the righteous as a most desirable object; and this might be secured by effort. It was this which Paul sought – this for which he strove – this that was so bright an object in his eye that it was to be secured at any sacrifice. To rise with the saints; to enter with them into the blessedness of the heavenly inheritance, was an object that the apostle thought was worth every effort which could he made. The doctrine of the resurrection was, in his view, that which distinguished the true religion, and which made it of such inestimable value Act 26:6-7; Act 23:6; 1 Cor. 15; and he sought to participate in the full honor and glory of such a resurrection.
Fuente: Albert Barnes’ Notes on the Bible
Php 3:11
If by any means I might attain unto the resurrection of the dead
St.
Paul in the context reckoneth up his gain by Christ
Viz., his justification and sanctification; but his gain reacheth further, even to glorious resurrection.
I. The benefit to be obtained by Christ. How is this a privilege since there is a resurrection of the wicked? (Act 24:15). But theirs is one to condemnation (Joh 5:29), and so a fall rather than a rising. Therefore the faithful are only called the Children of the Resurrection (Luk 20:36). The word here is not , but , to express the full and blessed resurrection that no evil shall follow (Luk 14:14).
II. The submission of a self-denying believer to use any means to obtain it. The words seem to express a doubtfulness, but indeed they do not (2Co 5:1), for there is no uncertainty in Gods promise. Why doth he then thus express himself?
1. To intimate the difficulty, thereby to quicken his desire and diligence.
2. To express the variety of the means by which God bringeth His people to glory (Php 3:10).
3. To set forth his full submission (Luk 14:26).
4. His unwearied diligence and earnest endeavour to obtain this happiness, whatever it cost him.
5. The value of this benefit, and his vehement desire to attain it. (T. Manton, D. D.)
The doctrine here taught is that the blessedness of the saints at the resurrection is so great that we should be content to use any means and run any hazards to attain it.
I. What is the happiness of the saints in that day.
1. Our personal inherent blessedness is glory revealed in us (Rom 8:18).
(1) The body hath its felicity.
(a) Because the man cannot be happy till the body be raised again. The soul alone doth not constitute human nature.
(b) It is agreeable to the wisdom and goodness of God that the body which had its share in the work should share the reward.
(c) The estate of those who die will not be worse than that of those who are only changed at Christs coming, or there would be a disparity.
(d) In the heavenly state there are objects which can only be discerned by the bodily senses–the human nature of Christ, e.g.
(e) As Christ was taken to heaven bodily, so shall we, for we bear the image of the heavenly one (Php 3:21; 1Co 15:42-44).
(2) For the happiness of the soul. We shall be satisfied with the vision of God and transformed Into his likeness (1Co 13:12; 1Jn 3:2; 2Co 3:18).
2. Adherent privileges.
(1) Justification: We have that now by faith; then we shall have our absolution from the Judges mouth.
(2) Adoption. We have that light now (Joh 1:12)–then the full fruition thereof (Rom 8:23).
(3) Redemption. That day is called the day of redemption (Eph 4:30), because then we are completely delivered from all misery, both of soul and body (Eph 1:14).
II. The means whereby God bringeth us thither.
1. The way of our holiness and the active part of our obedience.
(1) Dying to sin (Rom 8:13; Gal 6:8).
(2) Living to God. The spiritual life is heaven begun (2Pe 3:14; Luk 21:36; Act 24:15-16).
2. As to passive obedience observe–
(1) That no suffering must be excepted out of our resignation (Mat 16:25; Luk 14:26).
(2) This must be endured cheerfully.
III. The reason why, rather than fail, we must submit to any means which God hath appointed.
1. From the absolute dominion and prerogative of God, both to make laws and to put us on what trials He pleaseth to appoint.
2. From the goodness and suitableness of His laws.
(1) There is wisdom in them.
(2) We have no reason to be discouraged, for Divine help is assured (2Ti 4:17-18).
(3) The Divine comfort is to be had (1Pe 4:14; Rom 5:5).
3. The great difficulty lieth not in a respect of the end, but the means; and so the trial of our sincerity must be rather looked for there.
4. The hope propounded will bear this submission. Immortal happiness is most durable, and endless misery most terrible; the world is vanity, heaven real. (T. Manton, D. D.)
The resurrection
I. There is a happy estate hereafter which begins with the resurrection. More happy than that which Adam lost or from which the angels fell.
II. The beginning of this happy estate is at the resurrection.
1. All good shall be perfected.
2. All evil cease.
3. Body as well as soul, perfected being, shall enjoy the fulness of the one and immunity from the other.
III. The apostle makes the resurrection the last thing, thereby establishing an order (Luk 24:26; 2Ti 2:12). Calvary comes before Olivet in the experience of both Christ and His people.
IV. It is hard to come to heaven because of this Divine order.
1. Away then with all idle and secure thoughts of sparing ourselves. We must come to health by physic.
2. In all crosses let us not look into the state we are in so much as that we are going to. We are going to a palace and should not be dejected because of the narrowness of the way (Heb 12:21).
3. Labour for a right esteem of the things of this world. They are momentary and fading:
4. Labour to strengthen our graces.
(1) Faith to assure us that we are Gods children, and have heaven laid up for us.
(2) Hope which makes us cheer fully endure in expectation of what faith believes.
(3) Love to Christ which made Paul desire to be with Him which was best of all (Php 1:23). (R. Sibbes, D. D.)
The resurrection
() of the saints
I. Is distinguished from that of the wicked–by its glory (Php 3:21). Dan 12:2 –By its precedence (1Th 4:16; 1Co 15:23). Rev 20:5 –By its results (Joh 5:29).
II. Is an object of Christian ambition–requiring faith–consecration–effort.
III. Will amply repay every sacrifice–of self-gratification–earthly advantage–life. (J. Lyth, D. D.)
The resurrection of the just
No one could be more convinced than Paul of the blessedness in which the saint enters at death, and he was wonderfully qualified by visions and revelations to entertain this conviction. Yet he sets his heart upon that which could only be remote. What, then, must be that sequel which can fix and overwhelm such a mind, that while an instantaneous heaven lies before it, is transported beyond it to splendours which it agonizes to attain?
I. What is that entire satisfaction and climax for which the text teaches us to long and labour. Immortality as an idea was not unknown to the pagans, but the resurrection is the almost exclusive doctrine of Scripture.
1. That resurrection will be simultaneous, and the judgment of all will immediately succeed it.
2. Yet it is not unnatural that this common event should sometimes be specially regarded and personally applied. In the language of Paul to the Corinthians it is argued in the case of believers from their union with Christ. He mentions not the wicked who shall rise for different reasons. They could never wish to attain the resurrection. The first resurrection (1Th 4:15) is shared by the dead over those who have never died, and that of Rev 20:6, is of souls.
3. St. Paul desired but a share in the general resurrection, attended as that event would be to him and all the people of God with consequences of surpassing happiness and glory.
4. Yet searching the experience of present Christians we do not find this hope ardently cherished. Thousands are contented with the salvation and glorification of the soul; this is to be deplored as the slight of a matchless good. Apart from the resurrection man is incomplete.
II. What are the scriptural representations of its accompaniments and consequences.
1. The mutual recognition of saints in heaven. Is violence to be done to memory, and can love be changed? Can a spirit made perfect be wanting in sympathies which so much purified it from imperfection?
2. The happiness of our future condition is made chiefly to depend on our resemblance to Christ.
3. There the saints shall be fully acknowledged. They who here were unknown and hated shall there shine forth as the sun.
4. Christians shall be glorified with their Master.
5. We therefore find the righteous in Scripture earnestly seeking and exultantly hailing this resurrection. Why? Because–
(1) It is the triumph of Christ.
(2) The full redemption of the believer.
(3) The restitution of our entire nature.
(4) Purposes will then be indicated which our present mixed being has not hitherto revealed, for both mind and body; the latter will then be a perfect instrument for the soul.
(5) A congeniality will be established between the risen saints and the materialism of their glorious abode.
(6) In the reintegration of our manhood shall be displayed the most perfect spectacle of the beauty of holiness.
(7) There will be endless progression.
III. What are the determinations by which it is to be won. The manner or method supposes far higher means than those we can command. The power of the resurrection alone secures our confidence. The means, however, in this connection, refer not to the causative but the moral; to the influence of present character and conduct on this event. We often mark the influence of former conduct on our present condition; and so we exist and act for all the future of our immortality.
1. What prayer, then, should we devote to this attainment?
2. What anticipation should familiarize it?
3. What preparation should facilitate it? Mortify therefore your members.
4. What counterpart should we exhibit of it. (R. W. Hamilton, D. D.)
The attainment of the resurrection
I. Pauls aim. How can that future rising be attained at all by mans effort in time?
1. Paul has been speaking of a spiritual fellowship with Christs sufferings and death and rising, and then as a direct result he passes to this, from which we infer that the resurrection in the future is the result of mans spiritual life in the present. Men fancy that the future glory of the risen Christian is by a kind of miracle suddenly added beyond the grave. Paul regards it as a glory daily growing now, to be manifested then. It is an outgrowth of fellowship with Christ, and its blessedness will be greater or less according to the perfection of that fellowship.
2. In what manner was this Christian life a constant attainment of the resurrection? The power of Christs resurrection is the influence in the soul which renders its life a gradual growth towards the rising glory of man.
(1) The risen Christ is the pledge of a risen life. Christ did not rise merely to prove our immortality; if that were all its meaning it would only deepen mans fear. We do not want immortality unless we know that our life, throwing off its sins, shall rise upwards to God. Rising to God Christ showed that man is accepted by the Father, rising in the human, He showed how, through Him, human life should rise into life Divine.
(2) The rising of Christ is a power to elevate life. We have fellowship not with the past, but with the living Jesus: we are moulded by the power not only of a dying Saviour, but of the living friend. He carries our sympathies upwards with Himself to God and the spiritual world.
(3) Hence arises the gradual attainment of the resurrection, every experience of our risen life makes us feel the necessity of the future; yet every experience is an actual attaining of that future.
II. Pauls endeavour. The necessity of this agonizing endeavour arises from two facts.
1. The difficulty of accomplishing it. This is so–
(1) Because our souls are subject to the influences of three great worlds.
(a) By its fascinations this old earth appeals to our hearts, and seems by many arms to bind us to itself as our home.
(b) The dark world of unbelief and indifference awakening the carnal nature renders the Christian life an inevitable struggle.
(c) At the same time through the love of God and the Cross of Christ heaven is attracting the soul.
(2) Because of the incessant and dominant power of our easily besetting sin. This power arises largely in that every man thinks his own weakness small and insignificant.
(3) And then listen to Paul after his high attainments telling us that he has to keep his body under lest he should be a castaway.
2. The glory of its attainment. You know how this raised Paul to exertion. He moved onwards to eternity under the constant influence of its attraction. Alas! how feebly we feel this as a motive for endeavour. We lash ourselves into exertion by fear, when we might be so cheered into it by sweet hope as to become unconscious of toil. (E. L. Hull, B. A.)
The attainment of the resurrection dependent on fellowship with Christ
Just as the perfect beauty of the flower lies dormant in the seed, and through its burial in the cold earth is invisibly developing itself, to bloom forth at the voice of spring, so the perfect beauty of the resurrection is hidden in the Christian now; and, by all his toil and struggle, that germ of glory is growing. Just as the mental power and strong determined will of the man are hidden in the child, and are maturing unconsciously through all the wonder of its infancy, so the resurrection manhood of the soul is lying in it during this childhood of Time; and by the education of fellowship with Christ, and struggle to be Christ-like, is advancing to its final splendour. (E. L. Hull, B. A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 11. The resurrection of the dead.] That is, the resurrection of those who, having died in the Lord, rise to glory and honour; and hence St. Paul uses a peculiar word which occurs no where else in the New Testament, . The words, as they stand in the best MSS., are as follow: , to that resurrection which is of the dead. This glorious resurrection, and perhaps peculiarly glorious in the case of martyrs, is that to which St. Paul aspired. The word signifies the resurrection in general, both of the just and unjust; may signify that of the blessed only.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Being found in whom, after justification and sanctification, he doubts not to be glorified, (by a figure of a part, resurrection of the body, for the whole), though he expresseth himself as one that must pass through difficulties ere he attain not only to a spiritual resurrection from sin, but a glorious one of the body from the grave, even such a one as will be an elevation or ascension of the body united to the soul, not only exempted from the grave, but exalted into the air, to be for ever with the Lord, 1Th 4:14,17; from whom he was assured no death should separate him, Rom 8:38,39; 2Ti 4:8; who lived by faith in expectation of the time and the manner of it, 1Co 15:14,19,30,32; 1Pe 1:6,7, that he should be then completely holy in his measure as Christ himself is.
Fuente: English Annotations on the Holy Bible by Matthew Poole
11. If by any meansnotimplying uncertainty of the issue, but the earnestness of thestruggle of faith (1Co 9:26;1Co 9:27), and the urgent need ofjealous self-watchfulness (1Co10:12).
attain unto the resurrectionof the deadThe oldest manuscripts read, “the resurrectionfrom (out of) the dead,” namely, the first resurrection;that of believers at Christ’s coming (1Co 15:23;1Th 4:15; Rev 20:5;Rev 20:6). The Greek wordoccurs nowhere else in the New Testament. “The power of Christ’sresurrection” (Ro 1:4),ensures the believer’s attainment of the “resurrection from the(rest of the) dead” (compare Phi 3:20;Phi 3:21). Compare “accountedworthy to obtain the resurrection from the dead” (Lu20:35). “The resurrection of the just” (Lu14:14).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
If by any means I, might attain unto the resurrection of the dead. Not in a figurative sense, the resurrection from the death of sin to a life of grace, of which Christ is the efficient cause, for this the apostle had attained to; unless the consummation of that spiritual life, in perfect holiness, should be intended, than which nothing was more desirable by him; nor in a representative sense, for this also he enjoyed in Christ his head, being risen with him, and in him, when he rose from the dead; but in a literal sense and designs not the general resurrection of the just and unjust, which he believed; for he knew that everyone must, and will attain to this, even Pharaoh, Judas, and the worst of men; but the special and particular resurrection of the righteous, the better resurrection, which will be first, and upon the personal coming of Christ, and by virtue of union to him, and in a glorious manner, and to everlasting life and happiness: and when the apostle says, “if by any means” he might attain to this, it is not to be understood as if he doubted of it, which would be inconsistent with his firm persuasion, that nothing should separate him from the love of God, and with his full assurance of faith, as to interest in Jesus Christ; but it denotes the difficulty of attaining it, since through various afflictions and great tribulations a believer must pass, before he comes to it; and also the apostle’s earnest desire of it, and strenuous endeavour for it; not caring what scenes of trouble, or sea of sorrow what fiery trials, severe sufferings, or cruel death he went through, so be it he obtained as he believed he should, the glorious and better resurrection; he counted not his life dear to himself, he loved it not unto death, having in view the blissful and happy state after it.
Fuente: John Gill’s Exposition of the Entire Bible
If by any means I may attain ( ). Not an expression of doubt, but of humility (Vincent), a modest hope (Lightfoot). For , see Rom 1:10; Rom 11:14 where can be either future indicative or aorist subjunctive like here (see subjunctive in verse 12), late compound verb .
Resurrection (). Late word, not in LXX, but in Polybius and one papyrus example. Apparently Paul is thinking here only of the resurrection of believers out from the dead and so double ( ). Paul is not denying a general resurrection by this language, but emphasizing that of believers.
Fuente: Robertson’s Word Pictures in the New Testament
If by any means [ ] . For the form of expression compare Rom 1:10; Rom 11:14. Not an expression of doubt, but of humility.
I might attain [] . See on Act 26:7.
The resurrection of the dead [ ] . Rev., more correctly, from the dead. Lit., the resurrection, that, namely, from the dead. Compare Act 4:2. This compound noun for resurrection is found only here, and expresses the rising from or from among [] , which is further emphasized by the repetition of the preposition ejk (from). The kindred compound verb occurs Mr 12:19; Luk 20:28; Act 14:5, but in neither passage of raising the dead. The word here does not differ in meaning from ajnastasiv, commonly used, except that the idea is more vividly conceived as a rising from the earth. See Mt 22:31; Luk 20:35. The phrase resurrection of or from the dead does not often occur in the Gospels, and resurrection ejk from the dead only twice in the New Testament, Act 4:2; 1Pe 1:3. For the phrase, see on Luk 16:31. Resurrection of the dead is a generic phrase, denoting the general resurrection of the dead, bad and good. Resurrection from the dead, in the only two passages where it occurs, signifies resurrection unto life. In 1Pe 1:3, it is applied to Christ.
Fuente: Vincent’s Word Studies in the New Testament
1) “If by any means I might attain” (ei pos katanteso) “If somehow I may attain to” to or toward the resurrection-likeness of Christ, the first-fruits of the resurrection, 1Co 9:26-27; Luk 14:14.
2) “Unto the resurrection of the dead” (eis ten eksanastasin ten ek nekron) “to or unto the outstanding resurrection from the dead corpses,” Joh 5:29; Rom 8:11. Paul expressed an expectation of, not living until Jesus comes, but living and dying for his service and experiencing a resurrection of like nature as that of his Lord, in the first resurrection, 1Co 15:21-23; 2Ti 4:7-8.
Fuente: Garner-Howes Baptist Commentary
11. Attain unto the resurrection No doubt is implied of the resurrection of all men, “both of the just and unjust,” for on this point the apostle had put himself on record. Act 24:15. But as Paul here uses for resurrection not simply the ordinary Greek word anastasis, uprising, but exanastasis, out-uprising, millenarians have found a reference to a supposed first resurrection in order of time. Note, 1Co 15:24.
This they find confirmed in the Greek preposition before the dead, a true rendering of the phrase being the out-uprising from (without the article) deads. But of the phrase from deads we have shown that the meaning may be a resurrection from their own dead selves, (Luk 20:35; 1Co 15:12,) that is, a resurrection from being dead. The prefix ex in exanastasis is, we suppose, as is often the case, simply intensive or emphatic, and brings out the meaning of extra-resurrection; that is, the glorious resurrection, or glorious side of the resurrection simultaneous with the inglorious resurrection of the wicked, as in Joh 5:26-29. It was to this glorious extra-resurrection that St. Paul aspired.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘If by any means I may attain to the resurrection from the dead.’
‘If by any means’ indicates that Paul was ready for anything as long as it resulted in his attaining the resurrection from among the dead. He did not mind what was demanded of him as long as he achieved his goal. (He had had the same desire as a Pharisee, but had then been going about it the wrong way).
Some people are baffled by the word ‘attain’ used here because their minds think in terms of trying to achieve it by merit of some kind. But the verb does not necessarily carry this meaning. In everyday terms it meant ‘to come to’, and that is basically what Paul means here. He is not doubting whether he will in the end attain it, but is not sure of the way through which he will attain it, whether by living on or through martyrdom. He is, however, certain that he will achieve it (compare Php 1:6). What he is not sure of is how.
‘To the resurrection from the dead.’ If we translate literally this is ‘the out-resurrection out from among the dead’. He visualises the glory of being raised up from among the dead along with all God’s true people. That is not to deny the resurrection of all, both the righteous and the unrighteous (Joh 5:29; Rev 20:12-13). It is rather to see the experience of the Christian as special. This special nature of the resurrection of God’s people is regularly brought out. When Christ comes and takes up living believers who will be transformed in the twinkling of an eye (1Th 4:17; 1Co 15:52), it will only be after He has first resurrected believers who have died and whose bodies ‘sleep’ (1Th 4:15-16). It is only then that the rest of the dead are raised to meet their judgment (Rev 20:12-13 where they are called ‘the dead’). Of course we must beware of trying to fit Christ’s activity at His coming into our limited earthly ideas and time-scale. This is a moment when time and eternity meet with eternity taking over. It is pictured in many ways throughout Scripture, but the pictures must not be over-pressed. They are given in order to provide us with a vivid understanding of what He will do, but are not intended to be applied absolutely literally. By such folly men have argued for many comings and many resurrections. See for example Mat 24:30-31; Mat 24:36-41; Mat 25:31-46; Joh 5:28-29; 1Co 15:20-58; 1 Thessalonians 4 13-18; 2Pe 3:10-13; Rev 6:12-17; Rev 11:11-19; Rev 14:14-20; Rev 19:11-21; Rev 20:11-15 all of which depict the final end.
Some see the aim here as being to attain to a spiritual resurrection in line with the dying-rising experience of a Christian so constantly spoken of in Paul e.g. Rom 6:1-11; Eph 2:1-6; etc. The thought then is that the out-resurrection has in mind the spiritual resurrection of believers from among those still dead in trespasses and sins as described in Joh 5:24; Eph 2:1-4. But while that experience is certainly taught in Scripture, Paul had already certainly experienced that, and while it was undoubtedly still possible for his knowledge of Christ to grow ever deeper, he already essentially possessed resurrection life. Thus the greater probability is that here he is speaking of the physical resurrection at Christ’s coming. He is moving on from the experience of spiritual resurrection in Php 3:10, to the future literal resurrection here, and has the expectancy of it constantly before his eyes. And this would appear to be confirmed in what follows.
If, as has been suggested, some of the false teachers against whom he warns the Philippians were saying that ‘the resurrection is past already’ (2Ti 2:18) because they saw it simply as a spiritual resurrection obtained through special ‘knowledge’ (gnosis), which was already theirs so that they needed no other, we can see very clearly why Paul was so emphatic on the fact that the resurrection was yet future, and was something that no one had yet attained to (apart from Jesus Christ Himself).
Fuente: Commentary Series on the Bible by Peter Pett
Php 3:11. If by any means I might attain, &c. “That any way, as it shall please him, I may arrive safe at my desired haven, the resurrection of the just.” Dr. Heylin renders it, In order to attain to the resurrection of the dead; that is, says he, the resurrection of the just; for the resurrection of sinners is the second death.
Fuente: Commentary on the Holy Bible by Thomas Coke
Phi 3:11 . ] if possibly , designating the aim , the attainment of which is before the apostle’s mind in the . . In this case, however, the deliberative form of expression (comp. Rom 1:10 ; Rom 11:14 ; Khner, II. 2, p. 1034) bears the impress, not of doubt that he will attain to the resurrection of the dead (in case, namely, he should not live to see the Parousia), but of humility under the conception of the greatness of the bliss , and of the moral condition to which, on man’s part, it is subject; , , , , , Theophylact: comp. Chrysostom. This suffices also in opposition to Baur’s doubt ( Paulus , II. p. 79 f.) whether Paul could have expressed himself in this way at all. The expression excludes moral security , but not the certitudo salutis in itself, as, following Estius and other Catholic expositors, Bisping still thinks. The certainty of salvation is founded on God’s decree, calling (Rom 8:29 f.), promise, and attestation by the Spirit (Rom 8:10 ), in faith on the saving facts of redemption (Rom 8:32 ff.). Comp. Calovius.
The reader could not feel any doubt as to what Paul means, namely, the first , in which (1Co 15:23 ) shall arise. [162] Comp. 1Th 4:16 . It is the resurrection of the dead , not different from the . See on Luk 14:14 . Nevertheless, we must not find this resurrection denoted by the double compound ., the in it conveying the idea (Theophylact). This is simply to be explained by the conception , so that neither in the substantial meaning nor even in style (Bengel: “Paulinus enim stylus Christo adscribit , Christianis”) is . to be distinguished from . ; but the former is to be explained solely from the more vividly imaginative view of the event which the apostle has before him. Comp. on 1Co 6:14 . The double compound substantive does not occur elsewhere in the N. T. (the verb , Mar 12:19 ; Luk 20:28 ; Act 15:5 ); but see Polyb. iii. 55. 4, ii. 21. 9, ii. 35. 4; Gen 7:4 . Compl . We may add, that while it has been explained, at variance with the context, as referring to the ethical resurrection, Rom 6:4 f. (Flacius, Balduin, Coccejus, and others; comp. Schrader), it is also erroneous to find in it the sense: “if perchance I should remain alive until the resurrection of the dead ” (van Hengel, Hilgenfeld); since, on the contrary, essentially the same meaning is expressed as in Luk 20:34 by , and it is conceived as a possible case (comp. Phi 1:20 ff., Phi 2:17 ) that Paul will not remain alive until the Parousia. [163] . (comp. Eph 4:13 ) denotes the attaining to a goal (frequently in Polybius, see Schweighuser, Lex . p. 332; see also the passages from the LXX. and Apocr. in Schleusner, III. p. 234 f.), which, however, is here not a point of time , but a bliss which is to be attained. Comp. Act 26:7 .
[162] It is incorrect to ascribe to the apostle the idea that none but believers will rise at the resurrection, and that unbelievers will remain in Hades (Weiss). The resurrection of all, as Christ Himself unquestionably taught it (see on Joh 5:28 f.; Luk 14:14 ), is also in Paul’s view the necessary premiss of the judgment of all, of believers and also of unbelievers (of the , Rom 3:6 ; 1Co 6:2 ; 1Co 11:32 ). That view, moreover, is at variance with the apostle’s distinct declaration in Act 24:15 , comp. Act 17:31 . Gerlach properly declares himself ( Letzte Dinge, p. 147 ff.) opposed to Weiss, but still limits the final judgment, at p. 101 ff., as regards the persons subjected to it, in a way that is exegetically altogether unjustifiable.
[163] This also applies against the view of Otto, Pastoralbr. p. 233, who has altogether misunderstood vv. 11 and 12.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
11 If by any means I might attain unto the resurrection of the dead.
Ver. 11. I might attain to the resurrection ] That is (by a metonomy of the subject for the adjunct), that perfection of holiness that accompanieth the estate of the resurrection. True grace never aims at a pitch, but aspireth to perfection. It is a low and unworthy strain in some to labour after no more grace than will keep life and soul together, that is, soul and hell asunder (as one speaketh). But that man for heaven, and heaven for him, that sets up for his mark the resurrection of the dead, that would be as perfect now as the glorified saints shall be at the day of judgment.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Phi 3:11 . . This construction closely corresponds to the Homeric usage of or (as in Odyss. , 3, 83, , ) where the protasis really contains in itself its own apodosis “which consists of an implied idea of purpose” or hope (see Goodwin, MT [54] . , p. 180; Burton, MT [55] . , 276; Viteau, Le Verbe , pp. 62, 116). Here the clause is almost equivalent to an indirect question. The Resurrection is the Apostle’s goal, for it will mean perfect, unbroken knowledge of Christ and fellowship with Him. Paul knows by experience the difficulty of remaining loyal to the end, of being so conformed to Christ’s death that the power of sin will not revive its mastery over him. So his apparent uncertainty here of reaching the goal is not distrust of God. It is distrust of himself. It emphasises the need he feels of watchfulness and constant striving ( cf. , Phi 3:12 ), lest “having preached to others” he “be found a castaway” (1Co 9:27 . 1Co 9:24-27 , along with Rom 8:17 , are the best parallel to the passage before us). But, on the other side, he is always reminded that “faithful is He that calleth you” (1Th 5:24 ). . Probably aorist subjunctive (as corresponding with in Phi 3:12 ). . . . Authority, both external and internal, supports the reading . . is found nowhere else in N.T., and never in LXX. In later Greek it means “expulsion”. It occurs only here in this sense. Holst, suggests that . is used here of the actual resurrection, because was used above of believers with an ethical, ideal meaning. We are disposed to believe (with Ws [56] . and others) that Paul is thinking only of the resurrection of believers ( cf. Ps. Sol. 3:13 16 for Jewish thought on this subject, the thought which had been Paul’s mental atmosphere). This is his usual standpoint. In the famous passage 1Co 15:12 ff. it is exclusively of Christians he speaks. We have no information as to what he taught regarding a general resurrection. But considering that it is with spontaneous, artless letters we have to do, and not with theoretical discussions, it would be hazardous to say that he ignored or denied a general resurrection. For him the resurrection of Christians depends on and is conformed to the resurrection of their Lord. Teichmann ( Auferstehung u. Gericht , p. 67), comparing chap. Phi 1:23 with this passage, holds that Paul, although he has replaced the idea of resurrection by that of a continuous existence after death, occasionally (as here) uses the traditional termini technici. This may be so. More probably at one time he would give prominence to the thought of uninterrupted fellowship with Christ after death, while at another his longings would centre round the great crisis when Christ should acknowledge all His faithful servants and make them full sharers in His glory. It is not to be doubted that Paul, like the rest of the early Christians, expected that crisis soon to come.
[54] . Moods and Tenses (Burton, Goodwin).
[55] . Moods and Tenses (Burton, Goodwin).
[56] . Weiss.
Fuente: The Expositors Greek Testament by Robertson
If. App-118.
by any means. As Act 27:12.
attain. Greek. katantao. See Act 16:1.
unto. App-104.
resurrection = out-resurrection. App-178. Only here.
of the dead. All the texts read, “the one from (Greek. ek) the dead”, making the expression emphatic. App-189. The term resurrection of the dead (anastasis nekron) is of frequent occurrence (Mat 22:31. Act 17:32; Act 23:6. 1Co 15:12, 1Co 15:13, 1Co 15:21, 1Co 15:42. Heb 6:2, &c.), and includes the resurrection to life, of the just, and the resurrection to judgment, of the unjust (Joh 5:29. Act 24:15. Dan 12:2). Resurrection from the dead (ek nekron) implies the resurrection of some, the former of these two classes, the others being left behind. See Luk 20:35. Act 4:2. Paul had no doubt of attaining to this, as may he seen from 1Th 4:15-17, written some ten years before. The exanastasis must therefore mean a further selection of some before the anastasis of 1Th 4:14, and Paul was not yet sure of attaining to this. Perhaps he had the assurance when he wrote 2Ti 4:7. It is noteworthy that there is no reference to any living ones being caught up, or any parousia of the Lord here, as in 1Th 4:15, 1Th 4:16,
Fuente: Companion Bible Notes, Appendices and Graphics
Php 3:11. , if by any means, in any way) This denotes the struggle of Pauls faith; so, , if, Php 3:12.-, I may attain) He gradually passes from the figure of loss and gain to that of a race. is to come up to, the very act of attaining and gaining possession.- [42] ) i.e. () , the resurrection (of Christ) from the dead; comp. Rom 1:4, note [2Ti 2:11]; for the style of Paul ascribes to Christ; to Christians.[43] But the resurrection of Christ and our resurrection are considered as one resurrection, by reason of the , fellowship. After the mention of the resurrection, he brings in some things suited to his own present state, and interweaves the rest [of the discussion of the resurrection] at Php 3:20-21.
[42] is read by ABD()fg Vulg., Iren. 309, Lucif. 166. is read by G. by Memph. and Rec. Text.-ED.
[43] This fact ought to have led Beng. to take above of the resurrection, not the mere appearing of Christ. The phrase, power of His resurrection, expresses a parallel idea to Eph 1:19-20, The exceeding greatness of His power to usward who believe, according to the working of His mighty power, which He wrought in Christ when He raised Him from the dead. Comp. Col 2:12; Col 3:1; Rom 6:5. The same power is needed to quicken the soul as was needed to raise Jesus from the dead. To have that power (the Holy Spirit) in us, is a pledge of our hereafter attaining the , Rom 8:11. This word probably implies the rising of the saints first out of the rest of the dead, 1Co 15:23; Rev 20:5. is nowhere else found in N. T.-ED.
The Germ. Vers., following the decision of the 2d Ed., adopts the reading , which was reckoned among those not to be approved in the larger Ed.-E. B.
Fuente: Gnomon of the New Testament
Php 3:11
Php 3:11
if by any means I may attain unto the resurrection from the dead.-Not that he might be simply raised from the dead, but that he might enjoy the promises of the resurrection connected with conformity to his life, sufferings, and death. [This is the consummation of the whole process of redemption outlined in verses 9 and 10. The apparent distrust is not distrust, but the distrust inspired by the humility which comes from the consciousness of his own weakness as he faces the great work to be accomplished. The particular form of the phrase the resurrection from the dead shows that he has in view here the resurrection of the righteous only.]
Fuente: Old and New Testaments Restoration Commentary
by: Psa 49:7, Act 27:12, Rom 11:14, 1Co 9:22, 1Co 9:27, 2Co 11:3, 1Th 3:5, 2Th 2:3
attain: Luk 14:14, Luk 20:35, Luk 20:36, Joh 11:24, Act 23:6, Act 26:7, Heb 11:35
Reciprocal: Rom 6:5 – For 1Co 6:14 – God 2Co 4:10 – bearing
Fuente: The Treasury of Scripture Knowledge
(Php 3:11.) -If anyhow I may attain to the resurrection from the dead. This form of the Greek reading has the highest authority, having in its favour A, B, D, E. The conjunction does not imply doubt, as is supposed by Grotius and van Hengel, nor yet does it formally denote final purpose, as Theodoret supposes. Winer, 41, 4, b.It is sometimes followed by the optative-Act 27:12 -but here, not, as some suppose, by the future indicative, but by the aorist subjunctive. The verb, in its literal sense, to come down or opposite to, is followed by the simple accusative in Act 20:15, but more usually by , both in its literal and tropical signification. It denotes, to reach to the possession of, here, to obtain as an earnestly desired result. Eph 4:13. The object to be obtained is -a compound term only used here, and giving greater vividness to the image. The verb occurs in a different sense, signifying to raise up into existence, as in Mar 12:19; Luk 20:28. Why the apostle should use a different word from that of the preceding verse, it is difficult to say. Some, without any authority, as Grotius and Rosenmller, give the word the meaning of resurrectio plena; others, as Bengel, distinguish it from the simple term, thus-Christo , Christiano . Theophylact presents the notion – . The later Greek was fond of compound terms. It is as if he fancied himself laid in a tomb, and resurrection to him suggested the image of being brought up and out of that tomb, an image made more prominent by the words . The context with such phraseology as the power of His resurrection, being made conformable to His death, forbids us to adopt the notion of Balduin, Cocceius, van Hengel, Baumgarten-Crusius, and others, that the noun refers to spiritual or ethical resurrection. The last verse of the chapter brings out more fully the idea which the apostle seems to have had in his mind. The exegesis of van Hengel is, si forte perveniam ad tempus reditus mortuorum in vitam-if perchance I may come to the time of the return of the dead to life, that is, the time when Jesus shall return for this purpose. He is therefore compelled to take the previous clause in a spiritual sense-as if the meaning were, that he wished to die to the world-so that, escaping danger, he might live on to the second advent. The hypothesis does not hang well together, nor can the language at all justify it. In the use of the verb time is implied, but time not as the object to be reached. In Eph 4:13, quoted by van Hengel, the idea is not, till we arrive at the time when-but till we arrive at the consummation itself-that consummation being imaged as future. Time is the implied or subordinate idea in the clause. Act 26:7. The reference is to the resurrection of the Just- Luk 20:35 -that resurrection described also in 1Th 4:16, etc. The resurrection of the dead was an article of his former creed, which the apostle did not need to change on his conversion. Act 23:6. But it was the resurrection to eternal life secured by Christ, that the apostle aspired to reach. A glorious privilege-to rise out of the ashes of the tomb, and meet the descending Lord, to assume a body which is a fitting home for the pure and perfect soul, to pass into heaven arrayed in an entire humanity, and to feel in the resurrection that augmented happiness which is the crown of redemption! This blessed consummation the apostle aspired to reach. Nothing if possible should keep him from reaching it. And the aspiration is closely connected with the preceding verse. 2Ti 2:12. Such participation in Christ’s sufferings so identifies the sufferer with Him, that the power of His resurrection is necessarily experienced. Such conformity to His death secures conformity to His resurrection-
This I will find, we two are so joined,
He’ll not be in glory, and leave me behind.
Now this burst of individual rapture must not be taken as the index of overweening and self-deluded confidence. Every one was not precisely in his circumstances, or endowed with his temperament; though certainly his train of emotions has presented in outline the grand features of the Christian life. But though the change on him had been so decided, and had brought with it such a complete revolution of opinion that what had been gain was now reckoned loss, nay, held to be as refuse; though the present Paul was so wholly another man from the former Saul; and though his aspirations for universal likeness to his Lord were so vehement and continuous, yet did he not complacently regard himself as having reached perfection. He felt that, deep though his convictions were, they might be deepened; that eager though his longings were, they might still be intensified. His aim was to be found in Christ, justified by a Divine righteousness; but he was only reaching a full realization of this union, and had not gathered all its blessed fruits. His experience was ample, but it admitted still of amplification; his sufferings had been many and various, but they had not reached their climax in a death like his Lord’s; his happiness was great, but its measure was not filled up, nor could it reach its consummation till the resurrection of the just- . So that, lest he should be misunderstood, he adds in explanation-
Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians
Php 3:11. Resurrection of the dead. The resurrection of all mankind whether good or bad, is clearly taught in Joh 5:28-29; Act 24:15. Since this will not depend on the kind of life a man has lived, we know Paul is using the word in a special sense. He therefore means the resurrection of the just as mentioned in the passages cited in this paragraph. In order to take part in that kind of resurrection, one must die in Christ; and that will be true only of those who have been faithful until death.
Fuente: Combined Bible Commentary
Php 3:11. if by any means I may attain unto the resurrection from the dead. This is not the language of despondency, but of humility. St. Paul hopes, because he relieves in Christ; but not seldom does his low estimate of himself lead him to speak in language like this, lest I myself should be a castaway. By the resurrection from the dead, he means that resurrection in which the righteous will have share. At the last day all will rise, and in that rising he is sure to have his part; but he desires to feel a confidence beyond this, and to attain to be among those who shall be Christs at His coming.
Fuente: A Popular Commentary on the New Testament
By the resurrection of the dead, here, is not to be understood the general resurrection, for all men shall attain to that, whether they strive for it or no; but he intends that complete holiness, and absolute perfection in grace, which shall attend the state of the resurrection; so he explains it himself in the next verse, Not that I have already attained, &c. or am already perfect; and he shows how diligent he was in endeavouring, in the use of all possible means, to arrive at it, and attain unto it.
Learn, That the glorious resurrection of the just, or grace consummated in glory, is attainable, and deserves and requires the utmost care and diligence of the most holy and zealous Christians to be exerted and put forth, in order to the attaining of it: If by any means I may attain to the resurrection of the dead.
Fuente: Expository Notes with Practical Observations on the New Testament
ARGUMENT 11
THE GOAL
11. If, perchance, I may attain unto the resurrection, which is out from the dead. Here is a positive allusion to the first resurrection conferred on the bridehood of Christ at the premillennial rapture of the saints. It is much to be deplored that this most inspiring theme of apostolic preaching was permitted to drop out of the pulpit as one of the mournful results of the Constantinian apostasy, and by some means this wonderful passage was spoliated of its beauty and force during the Dark Ages, and brought to light in the Sinaic manuscript discovered by Tischendorf in 1859, which I now hold in my hand. The English reading of this wonderful passage is not only destitute of force, but intelligence. Modern theologians have vainly attempted to explain away the first resurrection by identifying it with regeneration. Such a construction is utterly untenable, running into Swedenborgianism, making the second resurrection also spiritual, and altogether doing away with the resurrection of the body. We see here that this premillennial resurrection, when our Lord rides down on the clouds and calls his bride to meet him in the air, is the goal on which Pauls eye was fixed in his indefatigable race for glory. This qualification for the transfiguration and consequent readiness for the Lords return to the earth, was the most inspiring theme of the apostolic age, thrilling Paul and his comrades with an irrepressible enthusiasm amid all their persecutions, privations, and conflicts. It is a significant fact that the popular Churches are silent on the two most absorbing themes of the apostolic ministry; i.e., entire sanctification and the Lords return to the earth.
Fuente: William Godbey’s Commentary on the New Testament
3:11 If by any means I might attain unto the {k} resurrection of the dead.
(k) To everlasting life, which follows the resurrection of the saints.
Fuente: Geneva Bible Notes
This verse does not contain a purpose clause, as the NASB translation "in order that" implies. A better translation would be "if somehow" (NASB margin) or "and so, somehow" (NIV). It expresses expectation.
Superficially this verse seems to suggest that Paul had some doubt about the certainty of his resurrection. However elsewhere in his writings he was very confident that God would resurrect him and all believers (e.g., Rom 8:11; Rom 8:23; 1Co 6:14; 1Co 15:12-57; 2Co 4:14; 2Co 5:1-5; 1Th 4:13-18; 2Ti 2:18). The Bible teaches that God will resurrect all people, believers and unbelievers, if they have died (e.g., Dan 12:2; Mat 22:29-32; Luk 20:37-38; Joh 6:39-40; Joh 6:44; Joh 6:54; Joh 11:25; Act 4:2; Act 17:18; Act 23:6; Act 24:15; Heb 6:2; Rev 20:4-6; Rev 20:13). Consequently we must look for another explanation of this verse.
"Now, if Paul believed in one general resurrection at the end in which all people, the saved and lost, would participate, it is difficult to understand his use of this language in relation to his personal participation. There would be no question of his being a part of such a resurrection." [Note: Saucy, p. 287.]
One possibility is that Paul was thinking of his spiritual co-resurrection with Christ. [Note: W. E. Vine, Expository Dictionary of New Testament Words, 1:86.] In the context he had been speaking of suffering and dying with Him. Yet these were evidently physical experiences, not spiritual realities. Furthermore the resurrection he said he hoped to attain was still future whereas he had already experienced spiritual resurrection with Christ to newness of life (Rom 6:1-11; Gal 2:20).
Another view is that Paul was hoping that he would persevere faithfully in his quest to know Christ until he died. The logical progression in Paul’s thought in Php 3:10-11 was from suffering to death to resurrection. Perhaps he meant he wanted to experience suffering for Christ’s sake and was even willing to die for Him to arrive at his resurrection in a manner that would enable him to face His master unashamed. [Note: E.g., Hawthorne, pp. 146-47.] The problem with this view is the unusual word used for the resurrection (Gr. exanastasin, lit. out-resurrection).
The words that Paul used seem to indicate that he was thinking of a resurrection from among those who were dead. The Greek phrase is ten exanastasin ten ek nekron. The use of the preposition ek twice in the phrase, the first usage being in exanastasin, suggests a resurrection out from a group not resurrected. The NASB translators captured this idea when they rendered this phrase "the resurrection from among the dead." The NIV translators simply translated it "the resurrection from the dead."
This is a good example, by the way, of the characteristic difference between these two translations. Generally the NASB is more literal, translating a Greek word with the same English word wherever the Greek word occurs. The NIV is more paraphrastic, translating a Greek word with any number of English synonyms to make the English translation more readable.
This understanding of exanastasin would point to the resurrection of believers that will result in Christians rising from among the unbelieving dead, those who are dead in their trespasses and sins.
Paul was probably speaking of the Rapture. [Note: See John F. Walvoord, Philippians, pp. 87-88; and S. Lewis Johnson Jr., "The Out-Resurrection from the Dead," Bibliotheca Sacra 110 (1953):139-46; and Lightner, "Philippians," p. 661.] When that event takes place God will snatch Christians out from among the spiritually dead (unbelievers). This explains the unusual word Paul employed that appears only here in the Greek New Testament. But the Rapture is not an event that Christians need to strive to attain. All Christians living and dead will be caught up when it occurs. [Note: See Gerald B. Stanton, Kept from the Hour, pp. 165-77, for refutation of the partial rapture view.] Probably Paul meant that he hoped he would live to experience the Rapture, the "out-resurrection from among the dead," before he died. The verb katavtao ("attain") means to come to, to arrive at, or to attain to something. Paul evidently expected that the Rapture could happen before he died (1Th 4:16-17).
Another, less likely, possibility is that Paul meant faithful Christians will experience a better resurrection than unfaithful believers.
"The out-resurrection is a special reward which only faithful believers will receive. While the exact nature of that reward is unclear here, it can generally be understood as a sort of abundance of life. All believers will be resurrected and have joy forever. Faithful believers only will obtain this out-resurrection and have abundance of joy forever. Heb 11:35 is instructive here. It speaks of believers who ’were tortured, not accepting deliverance, that they might obtain a better resurrection.’ All believers will be resurrected, but there is a better one for those who endure. Obviously this out-resurrection is something which is capable of many degrees depending on the measure of one’s faithfulness. Thus the degree to which we are faithful to use our talents, treasures, gifts, abilities, resources, and opportunities in life to please Him is the degree to which we will obtain this out-resurrection abundance of life." [Note: Bob Wilkin, "Philippians 3:11: Is Our Resurrection Certain?" Grace Evangelical Society Newsletter, November 1987, p. 2.]
There is no question that there will be differences of rewards at the judgment seat of Christ (1Co 3:12-15). However there is no other Scripture that teaches a difference in the resurrection of faithful and unfaithful believers. It seems strange that if Paul wanted to distinguish between faithful and unfaithful believers here he would use the resurrection to do so. Other Scripture points to the judgment seat of Christ as the time when God will make this distinction, not the resurrection. Moreover the term "out-resurrection" seems to stress separation from others at the time of resurrection rather than separation from others following resurrection.
Robert Wilkin, the writer quoted above, later changed his view and adopted the "spiritual resurrection view."
"The spiritual resurrection view posits that the out-resurrection refers to the attainment of Christlike character in this life." [Note: Idem, "Raised to Run," Grace Evangelical Society News 6:8 (August 1991):2.]
However exanastasis seems to be a very unusual word to use to describe the attainment of Christ-like character.