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10 That I may know him He points out the efficacy and nature of faith — that it is the knowledge of Christ, and that, too, not bare or indistinct, but in such a manner that the power of his resurrection is felt. Resurrection he employs as meaning, the completion of redemption, so that it comprehends in it at the same time the idea of death. But as it is not enough to know Christ as crucified and raised up from the dead, unless you experience, also, the fruit of this, he speaks expressly of efficacy. ¹⁸⁸¹⁸⁸     “De l’efficace ou puissance;” — “Of the efficacy or power.” Christ therefore is rightly known, when we feel how powerful his death and resurrection are, and how efficacious they are in us. Now all things are there furnished to us — expiation and destruction of sin, freedom from condemnation, satisfaction, victory over death, the attainment of righteousness, and the hope of a blessed immortality.

And the fellowship of his sufferings Having spoken of that freely-conferred righteousness, which was procured for us through the resurrection of Christ, and is obtained by us through faith, he proceeds to treat of the exercises of the pious, and that in order that it might not seem as though he introduced an inactive faith, which produces no effects in the life. He also intimates, indirectly, that these are the exercises in which the Lord would have his people employ themselves; while the false Apostles pressed forward upon them the useless elements of ceremonies. Let every one, therefore, who has become through faith a partaker of all Christ’s benefits, acknowledge that a condition is presented to him — that his whole life be conformed to his death.

There is, however, a twofold participation and fellowship in the death of Christ. The one is inward — what the Scripture is wont to term the mortification of the flesh, or the crucifixion of the old man, of which Paul treats in the sixth chapter of the Romans; the other is outward — what is termed the mortification of the outward man. It is the endurance of the Cross, of which he treats in the eighth chapter of the same Epistle, and here also, if I do not mistake. For after introducing along with this the power of his resurrection, Christ crucified is set before us, that we may follow him through tribulations and distresses; and hence the resurrection of the dead is expressly made mention of, that we may know that we must die before we live. This is a continued subject of meditation to believers so long as they sojourn in this world.

This, however, is a choice consolation, that in all our miseries we are partakers of Christ’s Cross, if we are his members; so that through afflictions the way is opened up for us to everlasting blessedness, as we read elsewhere,

If we die with him, we shall also live with him; if we suffer with him, we shall also reign with him. (2 Timothy 2:11,)

We must all therefore be prepared for this — that our whole life shall represent nothing else than the image of death, until it produce death itself, as the life of Christ is nothing else than a prelude of death. We enjoy, however, in the mean time, this consolation — that the end is everlasting blessedness. For the death of Christ is connected with the resurrection. Hence Paul says, that he is conformed to his death, that he may attain the glory of the resurrection. The phrase, if by any means, does not indicate doubt, but expresses difficulty, with a view to stimulate our earnest endeavor ¹⁸⁹¹⁸⁹     “Afin de nous resueiller et aiguiser a nous y addonner de tant plus grande affection;” — “That it may arouse and stimulate us to devote ourselves to it with so much greater zeal.” for it is no light contest, inasmuch as we must struggle against so many and so serious hinderances.

12 Not as though I had already apprehended Paul insists upon this, that he may convince the Philippians that he thinks of nothing but Christ — knows nothing else — desires nothing else — is occupied with no other subject of meditation. In connection with this, there is much weight in what he now adds — that he himself, while he had given up all hinderances, had nevertheless not attained that object of aim, and that, on this account, he always aimed and eagerly aspired at something further. How much more was this incumbent on the Philippians, who were still far behind him?

It is asked, however, what it is that Paul says he has not yet attained? For unquestionably, so soon as we are by faith ingrafted into the body of Christ, we have already entered the kingdom of God, and, as it is stated in Ephesians 2:6, we already, in hope, sit in heavenly places. I answer, that our salvation, in the mean time, is in hope, so that the inheritance indeed is secure; but we nevertheless have it not as yet in possession. At the same time, Paul here looks at something else — the advancement of faith, and of that mortification of which he had made mention. He had said that he aimed and eagerly aspired at the resurrection of the dead through fellowship in the Cross of Christ. He adds, that he has not as yet arrived at this. At what? At the attainment of having entire fellowship in Christ’s sufferings, having a full taste of the power of his resurrection, and knowing him perfectly. He teaches, therefore, by his own example, that we ought to make progress, and that the knowledge of Christ is an attainment of such difficulty, that even those who apply themselves exclusively to it, do nevertheless not attain perfection in it so long as they live. This, however, does not detract in any degree from the authority of Paul’s doctrine, inasmuch as he had acquired as much as was sufficient for discharging the office committed to him. In the mean time, it was necessary for him to make progress, that this divinely-furnished instructor of all might be trained to humility.

As also I have been apprehended This clause he has inserted by way of correction, that he might ascribe all his endeavors to the grace of God. It is not of much importance whether you read as, or in so far as; for the meaning in either case remains the same — that Paul was apprehended by Christ, that he might apprehend Christ; that is, that he did nothing except under Christ’s influence and guidance. I have chosen, however, the more distinct rendering, as it seemed to be optional.