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PARALLEL BIBLE - Philippians 3:11

CHAPTERS: Philippians 1, 2, 3, 4     

VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21




King James Bible - Philippians 3:11

If by any means I might attain unto the resurrection of the dead.

World English Bible

if by any means I may attain to the resurrection from the dead.

Douay-Rheims - Philippians 3:11

If by any means I may attain to the resurrection which is from the dead.

Webster's Bible Translation

If by any means I may attain to the resurrection of the dead.

Greek Textus Receptus

1487 πως 4459 καταντησω 2658 5661 εις 1519 την 3588 εξαναστασιν 1815 των 3588 νεκρων 3498

Treasury of Scriptural Knowledge

VERSE (11) -
Ps 49:7 Ac 27:12 Ro 11:14 1Co 9:22,27 2Co 11:3 1Th 3:5 2Th 2:3

SEV Biblia, Chapter 3:11

si en alguna manera llegase a la resurreccin de los muertos.

Clarke's Bible Commentary - Philippians 3:11

Verse 11. The resurrection of the dead.] That is, the resurrection of those who, having
died in the Lord, rise to glory and honour; and hence St. Paul uses a peculiar word which occurs no where else in the New Testament, exanastasiv. The words, as they stand in the best MSS., are as follow: eiv thn exanastasin thn ek nekwn, to that resurrection which is of the dead. This glorious resurrection, and perhaps peculiarly glorious in the case of martyrs, is that to which St. Paul aspired. The word anastasiv signifies the resurrection in general, both of the just and unjust; exanastasiv may signify that of the blessed only.

John Gill's Bible Commentary

Ver. 11. If by any means I, might attain unto the resurrection of the dead .] Not in a figurative sense, the resurrection from the
death of sin to a life of grace, of which Christ is the efficient cause, for this the apostle had attained to; unless the consummation of that spiritual life, in perfect holiness, should be intended, than which nothing was more desirable by him; nor in a representative sense, for this also he enjoyed in Christ his head, being risen with him, and in him, when he rose from the dead; but in a literal sense and designs not the general resurrection of the just and unjust, which he believed; for he knew that everyone must, and will attain to this, even Pharaoh, Judas, and the worst of men; but the special and particular resurrection of the righteous, the better resurrection, which will be first, and upon the personal coming of Christ, and by virtue of union to him, and in a glorious manner, and to everlasting life and happiness: and when the apostle says, if by any means he might attain to this, it is not to be understood as if he doubted of it, which would be inconsistent with his firm persuasion, that nothing should separate him from the love of God, and with his full assurance of faith, as to interest in Jesus Christ; but it denotes the difficulty of attaining it, since through various afflictions and great tribulations a believer must pass, before he comes to it; and also the apostle's earnest desire of it, and strenuous endeavour for it; not caring what scenes of trouble, or sea of sorrow what fiery trials, severe sufferings, or cruel death he went through, so be it he obtained as he believed he should, the glorious and better resurrection; he counted not his life dear to himself, he loved it not unto death, having in view the blissful and happy state after it.

Matthew Henry Commentary

Verses 1-11 - Sincere
Christians rejoice in Christ Jesus. The prophet calls the fals prophets dumb dogs, Isa 56:10; to which the apostle seems to refer Dogs, for their malice against faithful professors of the gospel of Christ, barking at them and biting them. They urged human works i opposition to the faith of Christ; but Paul calls them evil-workers. He calls them the concision; as they rent the church of Christ, and cut it to pieces. The work of religion is to no purpose, unless the heart is in it, and we must worship God in the strength and grace of the Divin Spirit. They rejoice in Christ Jesus, not in mere outward enjoyment and performances. Nor can we too earnestly guard against those wh oppose or abuse the doctrine of free salvation. If the apostle woul have gloried and trusted in the flesh, he had as much cause as any man But the things which he counted gain while a Pharisee, and had reckone up, those he counted loss for Christ. The apostle did not persuade the to do any thing but what he himself did; or to venture on any thing but that on which he himself ventured his never-dying soul. He deemed all these things to be but loss, compared with the knowledge of Christ, by faith in his person and salvation. He speaks of all worldly enjoyment and outward privileges which sought a place with Christ in his heart or could pretend to any merit and desert, and counted them but loss but it might be said, It is easy to say so; but what would he do when he came to the trial? He had suffered the loss of all for the privileges of a Christian. Nay, he not only counted them loss, but the vilest refuse, offals thrown to dogs; not only less valuable tha Christ, but in the highest degree contemptible, when set up as agains him. True knowledge of Christ alters and changes men, their judgment and manners, and makes them as if made again anew. The believer prefer Christ, knowing that it is better for us to be without all worldl riches, than without Christ and his word. Let us see what the apostl resolved to cleave to, and that was Christ and heaven. We are undone without righteousness wherein to appear before God, for we are guilty There is a righteousness provided for us in Jesus Christ, and it is complete and perfect righteousness. None can have benefit by it, wh trust in themselves. Faith is the appointed means of applying the saving benefit. It is by faith in Christ's blood. We are mad conformable to Christ's death, when we die to sin, as he died for sin and the world is crucified to us, and we to the world, by the cross of Christ. The apostle was willing to do or to suffer any thing, to attai the glorious resurrection of saints. This hope and prospect carried his through all difficulties in his work. He did not hope to attain it through his own merit and righteousness, but through the merit an righteousness of Jesus Christ. (Php 3:12-21)

Greek Textus Receptus

1487 πως 4459 καταντησω 2658 5661 εις 1519 την 3588 εξαναστασιν 1815 των 3588 νεκρων 3498

Vincent's NT Word Studies

11. If by any means (ei pwv). For the form of expression compare
Rom. i. 10; xi. 14. Not an expression of doubt, but of humility.

I might attain (katanthsw). See on Acts xxvi. 7.

The resurrection of the dead (thn exanastasin thn ek nekrwn). Rev., more correctly, from the dead. Lit., the resurrection, that, namely, from the dead. Compare Acts iv. 2. This compound noun for resurrection is found only here, and expresses the rising from or from among (ex), which is further emphasized by the repetition of the preposition ejk (from). The kindred compound verb occurs Mark xii. 19; Luke xx. 28; Acts xv. 5, but in neither passage of raising the dead. The word here does not differ in meaning from ajnastasiv, commonly used, except that the idea is more vividly conceived as a rising from the earth. See Matt. xxii. 31; Luke xx. 35. The phrase resurrection of or from the dead does not often occur in the Gospels, and resurrection ejk from the dead only twice in the New Testament, Acts iv. 2; 1 Pet. i. 3. For the phrase, see on Luke xvi. 31. Resurrection of the dead is a generic phrase, denoting the general resurrection of the dead, bad and good. Resurrection from the dead, in the only two passages where it occurs, signifies resurrection unto life. In 1 Peter i. 3, it is applied to Christ.

Robertson's NT Word Studies

3:11 {If by any means I may attain} (ei p"s katants"). Not an expression of doubt, but of humility (Vincent), a modest hope (Lightfoot). For ei p"s, see #Ro 1:10; 11:14 where parazl"s" can be either future indicative or aorist subjunctive like katants" here (see subjunctive katalab" in verse #12), late compound verb katantaw. {Resurrection} (exanastasin). Late word, not in LXX, but in Polybius and one papyrus example. Apparently Paul is thinking here only of the resurrection of believers out from the dead and so double ex (ten exanastasin tn ek nekr"n). Paul is not denying a general resurrection by this language, but emphasizing that of believers.

CHAPTERS: 1, 2, 3, 4
VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21


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