Philippians 3:12

οὐχ ὅτι. There is a curious difference (see W-M [57]., p. 746) between the use of this phrase in classical and in N.T. Greek. λέγω is understood in both cases, but in the classical language the usage is rhetorical = “not only, but”. In N.T. its purpose is to guard against misunderstanding, “I do not mean that,” etc. ἔλαβον. The aorist sums up the Apostle's experiences as far as the point he has reached, looking at it (with the usual force of the aorist) as a single fact. In English, of course, we must translate, “Not that I have already attained” (so R.V.). In Greek a sharper distinction is made between past and present. Cf. John 17:4, ἐγώ σε ἐδόξασα ἐπὶ τῆς γῆς, τὸ ἔργον τελειώσας. It is needless to ask what is the object of ἔλαβον. None is required, just as we speak of “attaining”. He has in view all that is involved in winning Christ and knowing Him. Probably the remaining verses of this paragraph are a caution to some at Philippi who were claiming high sanctity, and so affecting superior airs towards their brethren. This would naturally lead to irritation and jealousies. τετελείωμαι. The interesting variant δεδικαίωμαι (cf. 1 Corinthians 4:4) is plainly very ancient, the gloss, probably, of some pious copyist who imagined that the Divine side of sanctification was left too much out of sight. τελειόω is a favourite word of the writer to the Hebrews. It means literally “to bring to the end” determined by God. See Bleek, Heb. Brief., ii., 1, p. 299. A striking parallel to our passage is Philo, Leg. Alleg., iii., 23 (ed. Cohn), πότε οὖν, ὦ ψυχή, μάλιστα νεκροφορεῖν σαυτὴν ὑπολήψῃ; ἆρά γε οὐχ ὅταν τελειωθῇς καὶ βραβείων καὶ στεφάνων ἀξιωθῇς; ἔσῃ γὰρ τότε φιλόθεος, οὐ φιλοσώματος. διώκω. It is unnecessary to assume the metaphor of the racecourse. δι. and καταλαμβάνω are correlative words (δι. esp [58]. frequent in Paul) = “seek and find,” “pursue and overtake”. Cf. Romans 9:30; Exodus 15:9 (LXX). Of course both may be used with a metaphorical colour. Cf. 1 Corinthians 9:24, and also 2 Clem. xviii. 2 (quoted by Wohl [59].). εἰ καὶ καταλ. See on εἴ πως καταντ. supr. The subjunctive here is deliberative as being in an indirect question (see Blass, Gramm., p. 206). We believe καί ought to be read, as it would very easily slip out before κατ. It emphasises the correspondence with the following κατελήμφθην, and may possibly be a sort of correction of εἴ πως in the previous verse, “in the hope that I may really grasp (do my part in grasping)”. Hpt [60]. quotes aptly from Luther: “ein Christ ist nicht im Wordensein sondern im Werden, darum wer ein Christ ist, ist kein Christ”. ἐφʼ ᾧ. Two distinct interpretations are possible and equally good. It may (1) be = ἐπὶ τούτῳ ὅτι, “for this reason, viz., that I,” etc., or (2) = τοῦτο ἐφʼ ᾧ, “that with a view to which I,” etc. Whichever be chosen, the sense remains the same. Paul lays, as it were, the responsibility of his attaining upon Christ. Christ's grasp of his whole being (κατελήμφθην) must have a definite purpose in it. Paul's Christian progress is the only thing that can correspond (καί) to his experience of Christ's power. Χ. Ἰ. τοῦ is certainly to be omitted. It is difficult to decide whether Ἰ. ought to be read or not. There is some force in the remark of Ws [61]. that there would be no motive for adding Ἰ., while Χ. alone would follow the analogy of Philippians 3:8-9 (see Ws [62]., TK [63]., p. 88).

[57] Moulton's Ed. of Winer's Grammar.

[58] especially.

[59] Wohlenberg.

[60] Haupt.

[61]. Weiss.

[62]. Weiss.

[63] . extkritik d. paulin. Briefe (Weiss)