Philippians 3:10

τοῦ γνῶναι. This infinitive of purpose or motive is frequent in N.T. and later Greek. Among classical authors it is chiefly found in Thucyd., who favours it (see Goodwin, MT [50]., p. 319; Viteau, Le Verbe, p. 169 ff.). It is perhaps connected with the use of the genitive after verbs of aiming, hitting, etc. Paul has already spoken in Philippians 3:8 of the γνῶσις of Christ. This thought again appeals to him, but now as being the natural development of winning Christ and being found in Him. For with Paul this Christian Gnosis is the highest reach of Christian experience. Cf. Wordsworth, Excursion, Bk. iv.:

[50] . Moods and Tenses (Burton, Goodwin).

For knowledge is delight, and such delight

Breeds love: yet suited as it rather is

To thought and to the climbing intellect,

It teaches less to love than to adore;

If that be not indeed the highest love.

γνῶσις is the necessary result of intimate communion with Christ. No better comment on the thought can be found than Ephesians 1:11-20. Cf., as a most instructive parallel, John 17:3. The precise force of γνῶναι as opposed to εἰδέναι κ. τ. λ. is admirably brought out by Lft [51]. on Galatians 4:9, where he shows that γν. (1) has in view “an earlier state of ignorance” or “some prior facts on which the knowledge is based,” and (2) contains “the ideas of thoroughness, familiarity, or of approbation”. γν. emphasises “the process of redemption”. τὴν δύναμιν τ. ἀνας.… κοινωνίαν παθημ.… συμμορφ.… τῷ θανάτῳ. As to readings, τήν must be omitted (with the best authorities) before κοιν., because the latter forms one idea with the preceding clause. In the case of τῶν it is more difficult to decide. But the evidence, both external and internal, is, on the whole, against it. συμμορφιζόμενος is clearly right, having unassailable attestation. In this passage we have the deepest secrets of the Apostle's Christian experience unveiled. Qui expertus non fuerit, non intelliget (Anselm). Two experiences are described which cannot be separated: the experimental knowledge of the believer embraces (1) the power of Christ's resurrection, (2) the fellowship of His sufferings, conformity to His death. Paul puts the resurrection first, because it was the Risen Christ he came to know; it was that knowledge which gave him insight into the real meaning of Christ's sufferings and death. But here he thinks altogether of a spiritual process which is carried on in the soul of him who is united to Christ. He has no idea of martyrdom before him (so, e.g., De W., Myr [52].). Nor is any earthly suffering present to his mind except, perhaps, as a discipline which overcomes sin. Thus Colossians 1:24 is not a true parallel (so also Hpt [53].). The passages which illuminate his meaning are especially Romans 6:3-12; Romans 8:29; Galatians 2:19-20; Galatians 6:14. Christ, in Paul's view, carries the man who clings to Him in faith through all the great crises which came to Him on the path of His perfecting. The deepest of men's saving experiences run parallel, as it were, to the cardinal events of the Christian revelation, more especially to that atoning death accomplished once for all for the remission of sins. Cf. Romans 6:5, σύμφυτοι γεγόναμεν τῷ ὁμοιώματι τοῦ θανάτου αὐτοῦ. This is the “crucifying of the flesh” in fellowship with Christ, which results in “newness of life” (Romans 6:4). On the Cross Christ died, i.e., the earthly part in Him died His human flesh. But that was the only element in Him that could be tempted. And, as regards that element of His being, He died victorious, able to offer up His human life without spot unto God. They that are Christ's are enabled, by His power communicated to them, through a process of overcoming, to die to earthliness and the appeals made to their fleshly nature. But in dying on the Cross Christ identified Himself with the sin of the world, acknowledging that God's judgment upon sin was righteous and true, as the Head of mankind representing sinners and bearing the burden of their transgression. So, in the Apostle's view, they that are Christ's have the firm assurance that in Him the Crucified they have made full confession of their sin to the holy and gracious God. They know, by the witness of the Holy Spirit, that God accepts that confession and forgives them freely and joyfully. For they know that Holiness has accepted Love, and that Love has acknowledged Holiness, or rather, that the holy love of the Father and the Son is revealed in its unity on the Cross of Christ. The result of death with Christ is life in Him. This new life depends on Christ's resurrection. “Because I live, ye shall live also.” The power (δύναμιν) of His resurrection as experienced by the believer is the effect of His victory over death and sin; that victory which has given Him all power in heaven and earth; which enables Him to impart of His own life to those who are in His fellowship. It is not they who live but “Christ liveth in” them. The organic connexion between Christ and the Christian is the regulating idea for the Apostle. Christ is, as we have said, the Head and representative of humanity. Hence conformity to Christ (Romans 8:29, προώρισεν συμμόρφους τῆς εἰκόνος τοῦ υἱοῦ αὐτοῦ) all along the line, both in living and dying, is a return to the divinely-purposed type, for man was made in the image of God (see loc. cit., εἰς τὸ εἶναι αὐτὸν πρωτότοκον ἐν πολλοῖς ἀδελφοῖς). “In this appropriation of the death and rising of the Lord Jesus … there are three stages, corresponding to the Friday, Saturday and Sunday of Eastertide. Christ died for our sins: He was buried: He rose again the third day. So, by consequence, ‘I am crucified with Christ: no longer do I live: Christ liveth in me' ” (Findlay, Galat. in Expos. Bible; p. 159). On the whole thought of this passage, see Pfleiderer, Paulinism, i., pp. 169, 192 207; Denney, Expos., vi., 4, p. 299 ff.

[51] Lightfoot.

[52] Meyer.

[53] Haupt.