Philippians Chapter 3 verse 10 Holy Bible

Philippians 3 : 10 Bible Verse Songs

• I Surrender - I Wanna Know You More by Hillsong Worship
• I Must Have The Saviour With Me by Gloria Bailey
• Reveal by William Mcdowell
• I Want to Know You by CityAlight
• I Believe in a Hill Called Mount Calvary by Gaither Vocal Band
• Real Thing by River Valley Worship
• To Know Your Heart by Life Worship
• Know You More by Christafari
• Oh, I Want To Know You More by Steve Green
• Dreams by Rivers & Robots
• Know You by Koryn Hawthorne
• Easter by Travis Greene + Todd Dulaney
• Like You by Aaron Cole + Tauren Wells + TobyMac
• To Know You by Dunsin Oyekan
• Say Anything by YWAM Kona Music
• Knowing You by Steffany Gretzinger
• Come Alive (Resurrection Power) by The Belonging Co + Hope Darst
• I Believe In Jesus by Chris Tomlin
• Do You Know Jesus by Hezekiah Walker
• Do You Know Jesus by Hezekiah Walker
• I Want To Know You by William Mcdowell
• To Know and Make Known by Jeremy Riddle

Pulpit Commentary

Pulpit CommentaryVerse 10. - That I may know him (τοῦ γνῶναι αὐτόν). For the grammatical construction, see Winer, sect. 44:b. For the sense, comp. John 17:3, where Dr. Westcott notes, "In such a connection, Knowledge expresses the apprehension of the truth by the whole nature of man. It is not an acquaintance with facts as external, nor an intellectual conviction of their reality, but an appropriation of them (so to speak) as an influencing power into the very being of him who knows them." Γινώσκειν differs from εἰδέναι: εἰδέναι is "to know," γιγνώσκειν is "to recognize" or "to become acquainted with." We must be found in Christ in order to know him; we must have that righteousness which is through the faith of Christ, for we can know him only by being made like unto him. Comp. 1 John 2:2, "When he shall appear, we shall be like him; for we shall see him as he is;" and now those who see him by faith are in their measure being transformed into the same image. For the knowledge here spoken of is a personal knowledge, gained, not by hearing or reading, but by direct personal communion with the Lord; it is not theoretical, but experimental. "non expertus fuerit, non intelligit" (Anselm, quoted by Meyer). And the power of his resurrection. The resurrection of Christ was a glorious manifestation of Divine power (Romans 1:4). That resurrection is now a power in the spiritual life of Christians: it stimulates the spiritual resurrection, the resurrection from the death of sin unto the life of righteousness (comp. Romans 6:4; Colossians 2:12). It is the center of our most cherished hopes, the evidence of our immortality, the earnest of the resurrection of the body. And the fellowship of his sufferings. This clause and the last are bound together under one article, according to the best manuscripts. There is a very close connection between them (comp. Romans 8:17; 2 Timothy 2:11, 12). To know the quickening power of his resurrection, we must share his sufferings. The Christian, meditating in loving thought on the sufferings of Christ, is led to feel ever a deeper, a more awful sympathy with the suffering Savior. And if, when we are called to suffer, we take it patiently, looking unto Jesus, then our sufferings are united with his sufferings, "we suffer with him." And he who hath borne our griefs and carried our sorrows feels for us in his sacred heart, being "touched with the feeling of our infirmities." This fellowship in suffering leads through his grace to fellowship in glory (comp. 2 Corinthians 4:10; Romans 6:5). Being made conformable unto his death; rather, as R.V., becoming conformed. The participle is present: it implies a continual progress. It is derived from the word μορφή, form, used in Philippians 2:6 (where see note), and denotes, not a mere external resemblance, but a deep, real, inner conformity. The reference is not to the impending death of martyrdom, but to that daffy dying unto self and the world which the apostle exhibited in the heroic self-denials of his holy life: he was "crucified with Christ" (Galatians 2:20; comp. also 1 Corinthians 15:31).

Ellicott's Commentary

Ellicott's Commentary for English Readers(10) Inseparably connected with the possession of this "righteousness of God" is the knowledge of Christ, or more exactly, the gaining the knowledge of Christ (see Philippians 3:8), by conformity both to His suffering and death, and also to His resurrection. This "conformity to the image of Christ" (Romans 8:29-30)--with which compare the having "Christ formed within us" of Galatians 4:19)--is made by St. Paul the substance of the gracious predestination of God, preceding the call, the justification, the glorification, which mark the various epochs of Christian life.(10, 11) The order of these verses is notable and instructive. (1) First comes the knowledge of "the power of the Resurrection." What this is we see by examining it as historically the main subject of the first apostolic preaching. There it is considered, as in St. Peter's first sermons, as giving the earnest of "forgiveness," or "blotting out of sins," and the "gift of the Holy Ghost" (Acts 2:38; Acts 3:13; Acts 3:26), or, as St. Paul expresses it, of "justification from all things" (Acts 13:38-39). This same idea is wrought out fully in his Epistles. Thus, for example, without it (1Corinthians 15:17) "we are still in our sins." It is the pledge of our justification (Romans 5:1), and the means of our being "alive unto God" (Romans 6:11). Hence "the power," or efficacy, "of His resurrection" is the justification, and regeneration inseparable from it, which lie at the entrance of Christian life. (2) Next comes the "partaking of His sufferings" and "conformity to His death," which are the "taking up the cross, and following Him," in the obedience even unto death. This "fellowship of sufferings," coming partly from the sin of others, partly from our own, is the constant theme of the New Testament. (See 1Peter 4:13; Romans 8:17; 2Corinthians 1:5; Colossians 1:24; 2Timothy 2:11.) The "conformity to His death" is the completion of the death unto sin, described as "mortification" of sin (Colossians 3:5); "as bearing about in the body the dying (or, properly, mortification) of the Lord Jesus" (2Corinthians 4:10); or more frequently as being "crucified with Christ," "the world to us and we to the world" (Galatians 2:20; Galatians 5:24; Galatians 6:14). (3) Lastly comes the "attainment to the resurrection of the dead," properly, "the resurrection from the dead," which is (see Luke 20:35) the resurrection unto life and the glorification in Him, so nobly described below (Philippians 3:20-21). "If we have been planted together in the likeness of His death, we shall be also in the likeness of His resurrection" (Romans 6:5). For of our resurrection (see 1Corinthians 15:12-23) His resurrection is not only the pledge, but the earnest. Note how in 1Thessalonians 4:14-18, and 1Corinthians 15:51-57, the whole description is only of the resurrection unto life, and compare the first resurrection of Revelation 20:6. This is the completion of all; St. Paul dared not as yet anticipate it with the confidence which hereafter soothed his dying hour (2Timothy 4:7-8). . . .