Philippians 3:11

εἴ πως καταντ. This construction closely corresponds to the Homeric usage of εἴ κε or ἤν (as in Odyss., 3, 83, πατρὸς ἐμοῦ κλέος μετέρχομαι, ἤν που ἀκούσω) 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. διώκω, Philippians 3:12), lest “having preached to others” he “be found a castaway” (1 Corinthians 9:27; 1 Corinthians 9:24-27, along with Romans 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” (1 Thessalonians 5:24). καταντήσω. Probably aorist subjunctive (as corresponding with καταλάβω in Philippians 3:12). τὴν ἐξαν. τ. νεκρ. Authority, both external and internal, supports the reading τὴν ἐκ νεκρῶν. ἐξανάστ. 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 ἐξαν. is used here of the actual resurrection, because ἀνάστασις 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 1 Corinthians 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. Philippians 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.