Phil 3:10

“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.”

“To know "the power of his resurrection" means to know through faith that he is the God and Maker of all, he assumed our nature, he effected our salvation, and he was raised again in the body that he had taken as he conceived the common salvation of all humanity. To know "the power of his resurrection" is to know the purpose of his resurrection.”

“So, knowledge comes through faith. For what reasoning will prove the resurrection to us? None, but faith. If the resurrection is known by faith, then how will the greater thing—the birth—be known by the mind? But why is it greater? Because there are many examples of resurrection, since many were raised even before Christ. But no one was born of a virgin. Therefore the righteousness that is from God consists in faith, that is, it rests upon it and has it as its foundation. He said: "and the power of the resurrection." Indeed, great power is needed in order to rise again. And on the other hand, the resurrection gives us power to walk along the same path by which Christ walked. Being persecuted and oppressed, he says, we become partakers of the sufferings of Christ. For if we did not believe that we would reign with Him, we would not endure so much and so greatly. Note that the one who suffers most truly believes in the resurrection of Christ. Listen further. That is, becoming completely like Him. As He suffered from people, so I too must suffer. Because persecutions and sufferings depict the image of His death, and we, so to speak, become christs insofar as we suffer. Do you see how great is the dignity of sufferings?”

“The fruit is knowledge of Him and the power of His resurrection and to be in the company of His saints. These things can be explained in two ways according to the two forms of knowledge: in one way, in terms of knowledge available in this life. In that case one must know three things about Him: first, His person, namely, that He is true God and true man; hence he says, that I may know him: "Have I been with you so long, and yet you do not know me, Philip? He who has seen me has seen the Father" (Jn. 14:9). Secondly, the glory of His resurrection; hence he says, and the power of his resurrection, i.e., the powerful resurrection performed by His own power. Thirdly, how to imitate Him, when he says, and may share his sufferings, namely, be associated with Him in His passion: "Christ also suffered for you, leaving you an example, that you should follow in his steps" (1 Pet. 2:21). In the other way, by practical knowledge, which begins from what is later, which is the last thing accomplished but the first thing intended. The first thing intended is the knowledge of God through His essence, to which faith leads: "They shall all know me, from the least of them to the greatest" (Jer. 31:34); therefore, he says, that I may know him. Secondly, that not only the soul will be glorified, but the body also; hence he says, and the power of his resurrection, namely, by which we shall rise: "If Christ has not been raised, then our preaching is in vain" (1 Cor. 15:14). Thirdly, the value of sharing His suffering, because we shall know how much it benefits us to be associated with His passion: "God is faithful, by whom you were called into the fellowship of his Son, Jesus Christ our Lord" (1 Cor. 1:9). Then when he says, becoming like him in his death, he shows how he would like to grow and be found in Him by enduring His sufferings: first, he mentions the endurance; secondly, its fruit (3:11). He says, therefore: let me be found not only having justice but also conformed to his death, that I might suffer for justice and truth as Christ did: "I bear on my body the marks of Jesus" (Gal. 6:17).”