That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable to his death,

“The last times are come upon us. Let us therefore be of a reverent spirit, and fear the long-suffering of God, lest we despise the riches of His goodness and forbearance. For let us either fear the wrath to come, or let us love the present joy in the life that now is; and let our present and true joy be only this, to be found in Christ Jesus, that we may truly live. Do not at any time desire so much as even to breathe apart from Him. For He is my hope; He is my boast; He is my never-failing riches, on whose account I bear about with me these bonds from Syria to Rome, these spiritual jewels, in which may I be perfected through your prayers, and become a partaker of the sufferings of Christ, and have fellowship with Him in His death, His resurrection from the dead, and His everlasting life. May I attain to this, so that I may be found in the lot of the Christians of Ephesus, who have always had intercourse with the apostles by the power of Jesus Christ, with Paul, and John, and Timothy the most faithful.”

“True knowledge, then, consists in the understanding of Christ, which Paul terms the wisdom of God hidden in a mystery, which "the natural man receiveth not," the doctrine of the cross; of which if any man "taste," he will not accede to the disputations and quibbles of proud and puffed-up men, who go into matters of which they have no perception. For the truth is unsophisticated; and "the word is nigh thee, in thy mouth and in thy heart," as the same apostle declares, being easy of comprehension to those who are obedient. For it renders us like to Christ, if we experience "the power of his resurrection and the fellowship of His sufferings." For this is the affinity of the apostolical teaching and the most holy "faith delivered unto us," which the unlearned receive, and those of slender knowledge have taught, not "giving heed to endless genealogies," but studying rather [to observe] a straightforward course of life; lest, having been deprived of the Divine Spirit, they fail to attain to the kingdom of heaven. For truly the first thing is to deny one's self and to follow Christ; and those who do this are borne onward to perfection, having fulfilled all their Teacher's will, becoming sons of God by spiritual regeneration, and heirs of the kingdom of heaven; those who seek which first shall not be forsaken.”

“But what is "By faith that I may know Him"? So then knowledge is through faith, and without faith it is impossible to know Him. Why how? Through it we must "know the power of His resurrection." For what reason can demonstrate to us the Resurrection? None, but faith only. For if the resurrection of Christ, who was according to the flesh, is known by faith, how can the generation of the Word of God be comprehended by reasoning? For the resurrection is less than the generation. Why? Because of that there have been many examples, but of this none ever; for many dead arose before Christ, though after their resurrection they died, but no one was ever born of a virgin. If then we must comprehend by faith that which is inferior to the generation according to the flesh, how can that which is far greater, immeasurably and incomparably greater, be comprehended by reason? These things make the righteousness; this must we believe that He was able to do, but how He was able we cannot prove. For from faith is the fellowship of His sufferings. But how? Had we not believed, neither should we have suffered: had we not believed, that "if we endure with Him, we shall also reign with Him" (2 Tim. ii. 12), we should not have endured the sufferings. Both the generation and the resurrection is comprehended by faith. Seest thou, that faith must not be absolutely, but through good works; for he especially believes that Christ hath risen, who in like sort gives himself up to dangers, who hath fellowship with Him in His sufferings. For he hath fellowship with Him who rose again, with Him who liveth; wherefore he saith, "And may be found in Him, not having a righteousness of mine own, even that which is of the law, but that which is through faith in Christ, the righteousness which is of God by faith: that I may know Him, and the power of His resurrection, and the fellowship of His sufferings, becoming conformed unto His death; if by any means I may attain unto the resurrection from the dead." He saith, being made conformable unto His death, i.e. having fellowship; whereas He suffered from men, thus I too; wherefore he said, "becoming conformed" and again in another place, "and fill up on my part that which is lacking of the afflictions of Christ in my flesh." (Col. i. 24.) That is, these persecutions and sufferings work the image of His death, for He sought not His own, but the good of many. Therefore persecutions, and afflictions, and straits, ought not to disturb you, but ought even to make you glad, because through them we are "conformed to His death." As if he had said, We are molded to His likeness; as he says in another place, where he writeth, "bearing about in the body the dying of the Lord Jesus." (2 Cor. iv. 10.) And this too comes from great faith. For we not only believe that He arose, but that after His resurrection also He hath great power: wherefore we travel the same road which He travelled, i.e. we become brethren to Him in this respect also. As if he had said, We become Christs in this respect. O how great is the dignity of sufferings! We believe that we become "conformed to His death" through sufferings! For as in baptism, we were "buried with the likeness of His death," so here, with His death. There did he rightly say, "The likeness of His death" (Rom. vi. 4, Rom. vi. 5), for there we died not entirely, we died not in the flesh, to the body, but to sin. Since then a death is spoken of, and a death; but He indeed died in the body, whilst we died to sin, and there the Man died which He assumed, who was in our flesh, but here the man of sin; for this cause he saith, "the likeness of His death," but here, no longer the likeness of His death, but His death itself. For Paul, in his persecutions, no longer died to sin, but in his very body. Wherefore, he endured the same death.”

“Above he showed that he counts past gains as nothing for the sake of Christ, and he showed that he intended to know Christ, and to gain Christ, and this he intends here to explain in particular. And first, how he desires to gain Christ and be found in him through righteousness; second, through endurance of the passion, at the place "conformed," etc. Concerning the first, first he shows what the righteousness is which he abandoned; second, what the righteousness is which he seeks, at the place "but," etc. But it must be known that righteousness is sometimes taken as a special virtue, by which a man establishes rectitude in those things which pertain to common life together, and insofar as it is directive in these matters. For temperance concerns the interior passions, but righteousness is toward another. In another way righteousness is called a general virtue, insofar as a man keeps the law for the sake of the common good, and in this way it is frequently put in sacred Scripture for the observance of the divine law. Ps. 118:121: "I have done judgment and righteousness," namely, the law, which he kept out of love, as it were moved from himself: and thus it is a virtue. But not so, if kept in another way, that is, from some exterior cause, namely either for the sake of gain, or for the sake of penalties, and if the observance is displeasing to him. And according to this there is a twofold mode of righteousness: one is of moral righteousness, the other is of legal righteousness, by which one keeps the law not out of love, but out of fear. And therefore he says "not having my righteousness, which is from the law," because, as Augustine says, the brief difference between the law and the Gospel is love and fear. Rom. 8:15: "You have not received the spirit of bondage again in fear, but you have received the spirit of adoption," etc. But if it is yours, how is it from the law? He answers: rather it is mine, because by human power, without the habit of interior justifying grace, I do such works, but it is from the law, as from one who teaches. Or it is mine, in that I presume to keep it by myself. Rom. 10:5: "For Moses wrote, that the righteousness which is from the law, the man who does it shall live in it." Concerning this righteousness, which he seeks, he says three things: namely the manner of obtaining it, the author, and the fruit. The manner is that he does not obtain it, except from faith in Christ. Rom. 5:1: "Being justified therefore by faith, let us have peace with God through our Lord Jesus Christ." Rom. 3:22: "But the righteousness of God through faith of Jesus Christ unto all, and upon all who believe." The author, however, is God, and not man. Rom. 8:33: "God, who justifies." Rom. 4:5: "But to him who believes in him who justifies the ungodly, his faith is reckoned unto righteousness, according to the purpose of the grace of God." And therefore he says "which is from God," etc. Acts 5:32: "And the Holy Spirit, whom God has given to all," etc. The fruit is the knowledge of him, and the power of his resurrection, and the fellowship of his holy ones. And concerning this, according to a twofold knowledge, it can be treated in two ways. In one way, by expounding concerning the knowledge of the way, and thus it is necessary to know three things about him. First, his person, namely that he is true God and true man. And therefore he says "to know him." John 14:9: "I have been with you so long a time, and you have not known me," etc. Second, the glory of his resurrection. Hence he says "and the power of his resurrection," that is, a resurrection full of power, wrought by his own power. Third, how they might imitate him, at the place "and the fellowship," namely that we be joined with him in the passion. 1 Peter 2:21: "Christ suffered for us, leaving you an example, that you should follow his steps." Second, concerning experiential knowledge, and he begins from what is posterior, which is last in execution, and first in intention. The first is the recognition of God through essence, to which faith leads. Jer. 31:34: "All shall know me, from the least of them even to the greatest, says the Lord," etc. And therefore he says "to know him." Second, because not only is the soul glorified, but from this the body also will be glorious. Therefore he says "and the power of his resurrection," namely by which we shall rise again. 1 Cor. 15:14: "If Christ has not risen, our faith is vain," etc. Third, the fellowship, because through experience we shall have how much the fellowship of his passion avails. 1 Cor. 1:9: "But God is faithful, through whom you have been called into the fellowship of his Son Jesus Christ our Lord." Then, when he says "conformed," etc., he shows how he wishes to gain and be found in him through endurance of the passion. And first he sets forth the endurance, second the fruit, at the place "if by any means," etc. He says therefore: may I be found not only having righteousness, but "conformed to his death," so that I may suffer for the sake of righteousness and truth, as Christ did. Gal., last chapter: "For I bear the marks of the Lord Jesus in my body." The fruit indeed is, "if by any means," etc. For from the sufferings endured here, man arrives at glory. Rom. 6:5: "For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection." 2 Tim. 2:11: "If we are dead with him, we shall also live with him; if we endure, we shall also reign with him." Rom. 8:17: "If yet we suffer with him, that we may also be glorified with him." And he says "if by any means," on account of the difficulty, the arduousness, and the labor. Matt. 7:14: "Narrow is the way that leads to life, and few there are who find it," etc. Amos 4:12: "Prepare to meet your God, O Israel," etc. For Christ rose by his own power, but man not by his own power, but by the grace of God. Rom. 8:11: "He who raised up Jesus Christ from the dead shall also give life to your mortal bodies, on account of his Spirit dwelling in you." Or it can be understood of the meeting of the saints, when they will meet Christ descending from heaven to judgment. Then, when he says "for what already," etc., he shows how his desire is deferred. And first he shows what he feels about himself; second he exhorts others to feel the same about themselves, at the place "for as many as are perfect," etc. Again the first part is divided into two, because first he shows how he falls short of interior perfection; second he explains this, at the place "brothers, I," etc. Concerning the first he does two things. First he shows that he has not arrived at perfection; second, that he presses on toward it, "but I follow after," etc. Tending toward another thing he intends two things, namely to obtain what is sought and to enjoy it. For he would seek in vain, if he did not enjoy it and cling to it. And therefore he says "not that I have already received," namely the glory which I seek. Wisdom 5:17: "They shall receive a kingdom of glory, and a crown of beauty from the hand of their own God." "Or that I am already perfect." 1 Cor. 13:10: "When that which is perfect has come, that which is in part shall be done away." But on the contrary: "Be perfect," Matt. 5:48, and Gen. 17:1: "Be perfect." I respond. It must be said that perfection is twofold, namely of the homeland and of the way. For the perfection of man consists in this, that he cling to God through charity, because each thing is perfect according to the manner in which it clings to its own perfection. But the soul can cling to God perfectly in two ways. In one way, so that it refers all its action to God actually, and knows him as he is knowable: and this is the perfection of the homeland. But the clinging of the way is twofold. One is of the necessity of salvation, to which all are bound, namely that one apply his heart in nothing to that which is against God, but habitually refer his whole life to him. And in this way the Lord says, Matt. 22:37: "You shall love the Lord your God," etc. The other is of supererogation, when someone clings to God beyond the common state, which comes about by removing the heart from temporal things, and thus he draws nearer to the homeland; because the more desire fails, the more charity grows. What therefore is said here is understood of the perfection of the homeland. Then, when he says "but I follow," etc., he shows the effort toward it, saying "I follow," namely Christ. John 8:12: "He who follows me does not walk in darkness," etc. John 10:3: "My sheep hear my voice, and follow." And this, "if by any means I may comprehend." 1 Cor. 9:25: "So run, that you may comprehend." But on the contrary, God is incomprehensible, for Jer. 31:37 it is said: "If the heavens above can be measured, and the foundations of the earth below searched out," etc. I respond. It must be said that to comprehend in one way is to enclose, just as a house encloses us. In another way it is the same as to attain and to hold. In the first way, then, he is incomprehensible, because he cannot be enclosed within a created intellect, since he is most simple, for you do not see him nor love him perfectly, as he is visible and lovable, just as one who does not know a demonstration, knows it not demonstratively, but by opinion. But God perfectly knows himself as he is knowable. The reason for this is that a thing is known according to the mode of its being and truth. But God is light and infinite truth, but our light is finite. And therefore he says "I follow, if by any means I may comprehend," understanding this in the second way, namely by attaining. Canticle, last chapter: "I held him, and will not let him go," etc. "In which also I am comprehended." This is understood in three ways. For the whole of glory consists in the said comprehension of God, namely that God be present to our soul. But not all have equal blessedness, because some see more clearly, just as also some will love more ardently and rejoice more. Hence each one will have a certain measure, and this from divine predestination. And therefore he says "in which also I am comprehended"; as if to say: in such a measure I intend to comprehend, according as it has been disposed for me by Christ. Or, I follow that I may comprehend as I am comprehended; as if to say: that I may see him as he himself sees me. 1 John 3:2: "We shall see him as he is," that is, not through a likeness, but through essence. Or, I may comprehend by seeing Christ glorious. "In which I am comprehended," that is, in that glory in which he appeared when I was converted. Then, when he says "brothers, I," etc., he explains what he had said; and first concerning the defect of perfection; second concerning the following after, at the place "but one thing," etc. He says therefore "I," etc.; as if to say: I am not so proud as to attribute to myself what I do not have, but "I follow," etc.; which is read in three ways: in one way thus: "one thing I think," namely that "the things which are behind," etc. Or, I do not think that I have comprehended, but I follow after one thing, namely "toward the mark," etc. Or, I do not think that I have comprehended that above. Ps. 26:4: "One thing have I asked," etc. And then he shows what he has abandoned, whether temporal gains or temporal goods, or past merits, because man ought not to compare past merits to God. Second he shows toward what he tends, namely "to those," etc., that is, either the things which pertain to the faith of Christ, or greater merits, or heavenly things. Ps. 83:6: "He has disposed ascents in his heart," etc. And he says "stretching forth." For he who wishes to grasp something, stretches himself as much as he can. But the heart ought to stretch itself through desire. Wisdom 6:21: "The desire of wisdom leads to an everlasting kingdom," etc. But toward what does he tend? Toward "the appointed prize," which is the reward of him alone who runs. 1 Cor. 9:24: "All indeed run, but one receives the prize." I say, moreover, toward this prize appointed for me by God, which is "of the supernal calling of God." Rom. 8:30: "Whom he predestined, these he also called," etc. And this "in Christ Jesus," that is, through faith in Christ.”

“That I may know him,.... The Ethiopic version reads "by faith"; and to the same sense the Syriac. The apostle did know Christ, and that years ago; he knew whom he had believed; he knew him for himself; he knew his personal interest in him; nor did he know any but him in the business of salvation: but his knowledge of Christ, though it was very great, it was, imperfect; he knew but in part, and therefore desired to know more of Christ, of the mystery and glories of his person, of the unsearchable riches of his grace, of his great salvation, and the benefits of it, of his love, which passes perfect knowledge, and to have a renewed and enlarged experience of communion with him. The apostle here explains what he means by winning Christ, for the sake of which he suffered the loss of all things, and counted them but dung; it was, that he might attain to a greater knowledge of the person and grace of Christ: and the power of his resurrection; not that power which was put forth by his Father, and by himself, in raising him from the dead; but the virtue which arises from it, and the influence it has on many things; as on the resurrection of the saints: it is the procuring cause of it, they shall rise by virtue of union to a risen Jesus; it is the firstfruits, which is the earnest and pledge of their resurrection, as sure as Christ is risen, so sure shall they rise; it is the exemplar and pattern of theirs, their bodies will be raised and fashioned like to the glorious body of Christ; and this the apostle desired to know, experience, and attain unto. Christ's resurrection has an influence also on the justification of his people; when Christ died he had the sins of them all upon him, and he died for them, and discharged as their public head and representative, and they in him: hence it is said of him, that "he was raised again for our justification", Rom 4:25. Now, though the apostle was acquainted with this virtue and influence of Christ's resurrection, he desired to know more of it, for the encouragement of his faith to live upon Christ, as the Lord his righteousness. Moreover, the regeneration of men is owing to the resurrection of Christ; as to the abundant mercy of God, as the moving cause, so to the resurrection of Christ, as the means or virtual cause; and therefore are said to be "begotten again by the resurrection of Christ from the dead", Pe1 1:3. This power and virtue the apostle had had an experience of, yet he wanted to feel more of it, in exciting the graces of the spirit to a lively exercise, in raising his affections, and setting them on things above, and in engaging him to seek after them, and set light by things on earth, and in causing him to walk in newness of life, in likeness or imitation of Christ's resurrection, to all which that strongly animates and encourages; see Col 3:1. And the fellowship of his sufferings; either his personal sufferings, and so signifies a sharing in, and a participation of the benefits arising from them; such as reconciliation for sin, peace with God, pardon, righteousness, nearness to God, &c. or the sufferings of his members for him, and with him, and which Christ reckons his own: these the apostle was willing to take his part in, and lot of, knowing, that those that are partakers of his sufferings in this sense, shall reign with him, and be glorified together. What the Jews deprecated, the apostle was desirous of; namely, sharing in the sorrows and sufferings of the Messiah, and which they reckon the greatest happiness to be delivered from, "The disciples of R. Eleazar (y) asked him, what a man should do that he may be delivered , "from the sorrows of the Messiah?" he must study in the law, and in beneficence. And elsewhere they say (z), "he that keeps the three meals on the sabbath day shall be delivered from three punishments, , "from the sorrows of the Messiah", and from the damnation of hell, and from the war of Gog and Magog. But our apostle rejoiced in his sufferings for Christ, and was desirous of filling up the afflictions of Christ in his flesh, for his body's sake, the church: being made conformable unto his death; either in a spiritual sense dying daily unto sin, Co1 15:31, having the affections, with the lusts, crucified, Gal 5:24, and the deeds of the body mortified, Rom 8:13, and so planted in the likeness of his death, Rom 6:5; or rather in a corporeal sense, bearing always in the body the dying of the Lord Jesus, Co2 4:10, and being continually exposed to death for his sake, and ready to suffer it whenever called to it, (y) T. Bab. Sanhedrin, fol. 98. 2. (z) T. Bab. Sabbat, fol. 118. 1. See Cetubot, fol. 111. 1.”

“That I may know him - To be the true and promised Messiah, and experience all that salvation which he has bought by his blood. The power of his resurrection - In having this body of my humiliation raised from death, and made like unto his glorious body. This seems to be the sole meaning of the apostle; for it is in virtue of Christ's resurrection that we are to be raised incorruptible and immortal. And the fellowship of his sufferings - Christ died, not only as a victim for sin, but as a martyr to the truth. No creature can have fellowship with him in his vicarious sufferings; as a martyr to the truth, St. Paul wished to imitate him. Not only in the apostle, but in the primitive Christians generally, there seems to have been a strong desire after martyrdom.”

“That I may know him--experimentally. The aim of the "righteousness" just mentioned. This verse resumes, and more fully explains, "the excellency of the knowledge of Christ" (Phi 3:8). To know HIM is more than merely to know a doctrine about Him. Believers are brought not only to redemption, but to the Redeemer Himself. the power of his resurrection--assuring believers of their justification (Rom 4:25; Co1 15:17), and raising them up spiritually with Him, by virtue of their identification with Him in this, as in all the acts of His redeeming work for us (Rom 6:4; Col 2:12; Col 3:1). The power of the Divine Spirit, which raised Him from literal death, is the same which raises believers from spiritual death now (Eph 1:19-20), and shall raise their bodies from literal death hereafter (Rom 8:11). the fellowship of his sufferings--by identification with Him in His sufferings and death, by imputation; also, in actually bearing the cross whatever is laid on us, after His example, and so "filling up that which is behind of the afflictions of Christ" (Col 1:24); and in the will to bear aught for His sake (Mat 10:38; Mat 16:24; Ti2 2:11). As He bore all our sufferings (Isa 53:4), so we participate in His. made conformable unto his death--"conformed to the likeness of His death," namely, by continued sufferings for His sake, and mortifying of the carnal self (Rom 8:29; Co1 15:31; Co2 4:10-12; Gal 2:20).”