Download Philippians 3.1-11 Clause and Phrase study

Study of Philippians 3:1-11
1. 3:1-11 (Finally) – Rejoice in the Lord because we can know Jesus without needing to have
confidence in the flesh.
a. 3:1 Rejoice in the Lord
i. 3:1a – Finally, my brethren, rejoice in the Lord.
1. Finally (το λοιπον) – finally – introducing something new as one
approaches the end of a book. Paul introduces the last main point of
the epistle. It still is dependent on 1:27-30.
2. my brethren (αδελφοι μου) – the inferred subject that Paul is
commanding in this sentence.
3. Rejoice (χαιρετε) – 2p p a imperative of (χαιρω) rejoice in what sense?
In light of the rest of this context, the point seems to touch on our faith
in Jesus alone, instead of our own righteousness, to earn or guarantee
our right relationship with God. Our response should be to rejoice in
light of the relationship that Jesus has given us. Our trust should be
in Jesus, even when our actions do not measure up to what they
should be as His followers. (If we really are saved, then we really are
saved, even when we struggle to live as we ought.)
4. In the Lord (εν κυριω) – “rejoice because of what the Lord has done
for you in saving you from sin by faith alone”
ii. 3:1b – For me to write the same things is not tedious, but for you it is safe.
1. The same things (τα αυτα) – Paul has already written to the
Philippians to rejoice in the Lord, and he wants to make it a major
point here. This is not a new but a familiar teaching.
2. To write (γραφειν) – the infinitive of (γραφω). It has the same sense
as the English infinitive here “to write”.
3. To you (υμιν) – m p dative of 2p object pronoun – “to you (plural)”
“to write to you Philippian believers”
4. To me (εμοι) – m s dative of 1s object pronoun – “to me”. In sentence,
the idea is more “on the one hand, from my perspective”
5. – (μεν) – when paired with (δε), as it is in this passage, it shows two
ideas in a relationship similar to the English “on the one hand, on the
other hand” idiom.
6. In not tedious (ουκ οκνηρον) – n s nomitive meaning “does not cause
reluctance or fear”, “to write the same message to you does not give
me reluctance in any sense”
7. For you (υμιν) – m p dative of 2p object pronoun. This clause is
looking at the impact on the Philippians of hearing these same ideas
again. This is a clear contrast with “to me” (εμοι) in the earlier
balancing clause.
8. But (δε) – finishing the relationship with the earlier (μεν). “On the
other hand” is the idea here. Contrasting with Paul saying that it was
not a problem for him to write to the Philippians to rejoice in the
Lord. It was also very beneficial for the Philippians to receive this
message.
9. It is safe (ασφαλες)– f s nomitive. “It is safe, it is secure”. No wonder
it was not tedious for Paul. The Philippians needed to hear this
warning lest they have a problem in their thinking.
10. Note: this sentence does not have any actual verb. There is the
implied verbal idea to explain the two adjectives, almost making them
into participles, although this is not developed to the extent that one
should look for some kind of relationship as participles normally
indicate. The verb “to be” is a good verb to add to make sense of the
meaning. “it is not tedious, it is safe”
b. 3:2-11 – Beware of the mutilation because confidence in the flesh is useless in coming
to know Jesus. (This is the specific context about which Paul was thinking when he
commanded them to rejoice in the Lord.)
i. 3:2 – Beware of dogs, beware of evil workers, beware of the mutilation!
1. Beware (βλεπετε) – 2p imperative. A warning command like “watch
out!” There is a group that rejects the Gospel and is unclean. Do not
follow their teaching.
2. Dogs (τους κυνας) – m p accusative. a reference to the Jewish people
who rejected the God of Abraham (The Father, the Son, and the
Spirit). Enemies of the Messiah. Dogs because they were not clean
but rather unclean in God’s eyes.
3. Beware (βλεπετε) – 2p imperative. A warning command like “Watch
out!” There is a group who oppose Jesus and trouble those who
follow Him. Do not follow their example or be intimidated by them.
4. Evil workers (τους κακους εργατας) – m p accusative. “the evil
teachers (a figurative usage of worker)” referring to the Jewish people
who rejected Jesus as their saviour, and instead went about
intentionally trying to oppose Jewish and Gentile individuals from
trusting in Jesus. Instead of doing the works of God, they were doing
Satan’s work.
5. Beware (βλεπετε) – 2p imperative. A warning command to “Watch
out!”referring to those who thought and taught that only through
circumcision and keeping the law could one be right with God.
6. The mutilation (την κατατομην) – f s accusative. This is likely a play
on words with circumcision (περιτομην). In which case, the
mutilation of circumcision does not benefit, but rather harms. Jewish
people who trusted in their obedience to the Mosaic law, and to their
relationship as the chosen people of God as the basis on which God
accepted them. This is a reference to circumcision. The focus on
mentioning mutilation picks up the fact that many from this group
were telling true believers in Jesus, that they also had to become
Jewish through circumcision and keeping the law before God would
save them. This is just another false trail that leads from true faith in
Jesus for salvation. It is a false hope. As such, it leads to harm – it
mutilates.
ii. 3:3-4a For we are the circumcision.
1. We are (ημεις εσμεν) – m p nomitive of 1p subject pronoun “We”, 1p
p a indicative of (ειμι) – “are”. “We are”.
2. For (γαρ) – logical conjunction, often indicating reason or purpose. In
this case “because we are” a reason for why to be on guard against the
dogs, the evil workers/teachers, the mutilation/circumcision (that
harms).
3. The circumcision (η περιτομη) – f s nomitive. In use with the stative
verb (ειμι), the normal direct object is not in the accusative, but in the
nomitive case, just like the subject pronoun (ημεις). This is common
with (ειμι) and leaves it viable to consider either (ημεις) or
(περιτομην) as the subject. “we are the circumcision” or “the
circumcision is us”. It means “we are those who God sees as truly His
people.” The Israel who share the same faith as Abraham did. Those
who are going to receive God’s future promises.
iii. 3:3 Who (οι) – m p nomitive relative pronoun (used in this case with a
participle, which is very common. The relative pronoun is the inferred
subject of the participle) used to introduce three elements that the true
circumcision have that the dogs, evil workers, and the mutilation do not
have. A comparison is intended between the true and the false circumcision.
1. 3:3 Worship God in the Spirit, (identifying who the we refers to and
what the circumcision means in this context)
a. Worship God (θεου λατρευοντες) – m p nomitive, p a
participle of the verb (λατρευω). Often used in reference to
God, as it is here. “Those who worship God by means of the
Spirit.” From an Old Testament perspective, this includes
being allowed into God’s presence, which unclean dogs would
not be allowed to do. The actions within the tabernacle or
temple would often use a verb like (λατρευω), especially those
actions relating to sacrificing on the alter.
i. In the Spirit (πνευματι) – n s dative. By (by means of)
the Spirit of God, or in sincerity. Probably, the focus is
in God’s Spirit being the One who enables us to
worship God in truth, in contrast with the dogs who do
not worship in a clean manner that God accepts
because they do not have the means.
2. 3:3 Rejoice in Christ Jesus, – as opposed to being evil workers who
oppose Jesus. Recognizing that Jesus is the only One who can save
us, we rejoice in Him instead of opposing Him and becoming evil
workers.
a. – (και) – not translated, but in the Greek. This helps show that
Paul is looking at three related ideas. The relative pronoun
(οι) applies to all three participial phrases.
b. Rejoice – (καυχωμενοι) – m p nomitive, p d participle of
(καυχαομαι). “who boast or pride ourselves in Jesus (in what
we have in Jesus – the forgiveness of sins by faith alone)”.
c. In Christ Jesus (εν Χριστω Ιησου) – in “concerning, about”
“who pride ourselves (rejoice) about what Jesus has done for
us”
3. 3:3 And have no confidence in the flesh, – the mutilation was
specifically referring to the act of circumcision that was a basis for a
lot of confidence. Paul is saying that true believers are so different.
We do not put any confidence in these elements of the flesh. (Could it
include earlier context and later context of righteousness being a
trust?)
a. And (και) – and – the third participial phrase is also started
with (και) to help indicate that all three share the same relative
pronoun (οι).
b. In the flesh (εν σαρκι) – in the things relating to the flesh, like
circumcision in this context, and all the aspects of earning
salvation though keeping the law that circumcision was the
rallying cry for.
c. Have no confidence (ουκ πεποιθοτες) – negative adverb for
non-subjunctive clauses. m p nomitive, 2perfect a participle of
(πειθω) “to trust, to have confidence in to depend on” “Who
do not have confidence on account of the flesh – what we can
earn by our own righteous actions.”
4. 3:4 Though I also might have confidence in the flesh.
a. Though (καιπερ) – conjunction “although” when it is followed
by a participle, as it is here. “even though” – a counter
expectation. One did not expect Paul to make this argument.
b. I (εγω) – 1s subject pronoun. It is not needed, so its usage
normally is to emphasize the person speaking. Paul is saying
“even I”
c. Might have (εχων) m s nomitive, p a participle of (εχω). A
counter-expectation is implied here. “however, I also could
claim to have”.
d. confidence (πεποιθησιν) – f s accusative. “I could have
confidence, trust in the flesh”. The idea that by our acts of
righteousness, we can earn our standing before God, instead
of needing Jesus’s sacrifice alone to stand before God. (This
gets to the heart of the whole passage. What are we actually
trusting in to have our sins forgiven and be allowed to be in
God’s presence?)
e. Also (και) – Like others claim, Paul could provide reasons for
confidence in the flesh to earn salvation.
f. In the flesh (εν σαρκι) – m s dative. In the things relating to
the flesh. (The same sense as used earlier in this passage.)
5. 3:4b-6 (If . . . I) – I may have confidence in the flesh.
a. 3:4 If anyone else thinks he may have confidence in the
flesh, I more so: (Anyone else thinks he may have confidence
in the flesh – others were teaching the Philippians and others
that they were not truly saved until they were also
circumcised and started to do everything that the Law
required. Some of these false teachers had quite impressive
lists of what they had done, that many found to be convincing
evidence of their personal piety.)
i. If (ει) – condition – probable condition (second class)
ii. Anyone (τις) – anyone.
iii. Thinks (δοκει) – 3s p a indicative “if anyone thinks”
iv. Else (αλλος) – anyone else, other than the person
speaking. In this passage, Paul is saying “if anyone
beside me thinks he can have confidence in the flesh, I
can have even more confidence!)
v. He may have confidence (πεποιθησιν) – 3p 2perfect a
indicative of (πειθω). This verb has a specialized usage
of the 2perfect, which acts like the present, meaning “to
have confidence”. “If anyone else thinks that they
have confidence”
vi. In the flesh (εν σαρκι) – in the things relating to the
flesh, like circumcision and other acts of keeping the
law. This is like the other usages of the same phrase in
this passage.
vii. I (εγω) – 1 s subject pronoun. Emphatic usage of “I”.
viii. More so (μαλλον) – in this instance, with the sense of a
greater degree. “If anyone else thinks to have
confidence in the flesh, I can have confidence in the
flesh to a greater degree”. Paul could easily parade his
past accomplishments to show his past actions that
showed personal piety and meeting the requirements
of the Law that should indicate his willingness to do
what God said. He really did do better than many of
his contemporaries. The following verses will give
proof of such a claim.
b. 3:5 Circumcised the eighth day, of the stock of Israel, of the
tribe of Benjamin, a Hebrew of the Hebrews;
i. Circumcised the eighth day (περιτομη οκταημερος) – f
s dative. As in this example, the noun can have the
sense of a past participle. “Having been circumcised”.
The dative gives the participial sense of manner in this
case. “Circumcised in the “eighth day way”, which
would be the proper way since the eighth day was the
proper day for a young Jewish boy to be circumcised
according to the Law. Paul was circumcised in the
right way.
ii. Of the stock of Israel (εκ γενους Ισραηλ) – m s genitive.
“The people of Israel”. The name God gave Jacob,
bearing special significance as the people of God. (εκ)
“of” in the sense of a part of the whole, a member of
the people of Israel.
iii. Of the tribe of Benjamin (φυλης βενιαμιν) – f s genitive.
“of the tribe.” Again, this genitive is a partitive
genitive, like the phrase before. “One member of the
tribe of Benjamin.” Benjamin was the tribe of the first
king and the only one that stayed true with Judah to
David’s line, unlike all the other tribes, which gives it
greater prestige.
iv. A Hebrew of the Hebrews (Εβραιος εξ Εβραιων)– m s
nomitive. M p genitive. “A Hebrew from the Hebrews.
For a third time, the genitive is a partitive genitive. “A
Hebrew who is a member of the Hebrew people.” This
final phrase encompasses the main idea of the first
three. No one could be more “Jewish” than Paul was
ethnically.
c. 3:5 Concerning the law, a Pharasee; – Paul followed the
strictest interpretation of the requirements of the Law, that of
the Pharisees.
i. Concerning the law (κατα νομον) – m s accusative.
“Law” referring to the whole Mosaic law that the
Pharisees studied so carefully. (κατα) “with respect to
the law”.
ii. A Pharisee (Φαρισαιος) – m s nomitive. “[I am a ]
Pharisee as far as the law (and my righteousness
through the law) are concerned.”
d. 3:6 Concerning zeal, persecuting the church; – Paul had the
zeal to be willing to travel to other locations even, in order to
find, bind, and even help to destroy those who followed Jesus.
i. Concerning zeal (κατα ζηλος) – m s nomitive. “Zeal,
ardor”. “With respect to zeal, I persecuted the
church”. Paul had significant zeal.
ii. Persecuting the church (διωκων την εκκλησιαν) – m s
nomitive, p a participle of (διωκω). This participle has
the sense of result. “My zeal resulted in my
persecuting the church” F s accusative. “the church”
e. 3:6 Concerning righteousness which is in the law, blameless.
– As far as humans would count righteousness in accordance
with following the law, Paul was above reproach. Obviously,
this is not God’s perspective, but how Paul was seen by his
contemporaries in the traditions of the fathers.
i. Concerning righteousness (κατα δικαιοσυνην) – f s
accusative. “With respect to righteousness, I was
blameless.”
1. Which is in the law (την εν νομω) – m s dative.
F s accusative. The definite article is not
actually a relative pronoun, despite what the
English translation would lead one to believe.
It acts like a relative pronoun, however, in that
it stands in for the word “righteousness”
(δικαιοσυνην) which is also in the f s
accusative. “In” (εν) – has the sense of “by
means of”. “The righteousness that is by means
of the law”. Paul is looking at the
“righteousness that people claim to have when
they trust in their own actions to earn their
salvation, which was a stumbling block to so
many of the Jewish people of Paul’s day.
ii. Blameless (γενομενος αμεμπτος) m s nomitive, p d
participle of (γινομαι), a stative verb. m s nomitive
adjective for “blameless” or “faultless”. “Resulting in
being faultless as far as the righteousness that is from
the law is concerned.”
iv. 3:7-11 (But) – I count all confidence in the flesh to be useless in coming to
know Jesus.
1. 3:7 But what things were gain for me, (all the actions, righteousness
that is from the law, the expectations of the Pharisees and the
Judiazers. Those things that many think would prove they are saved,
or would make God chose to save them.)
a. But (αλλα) – Contrary point now. Paul is not going to place
any confidence in the righteous actions that he had done.
These verses take the opposite position from Paul’s surprising
position of showing how he could claim confidence in the
flesh.
b. What things (ατινα) – n p nomitive.
c. Were (ην) – 3p a a indicative of (ειμι). “The things that were to
my advantage”.
d. gain (κερδη) – f s nomitive. gain, something advantageous
e. to me (μοι) – m s dative of 1p s possessive adjective.
2. 3:7 These I have counted loss for Christ. (Paul gave them up and
considered them to be unprofitable. He considered them unless in
making him right before God.)
a. These (ταυτα) – n p accusative of near demonstrative pronoun.
“These things” in reference to what was mentioned in the first
clause – the things that were “gain” for Paul according to the
righteousness that is by the flesh.
b. I have counted (ηγημαι) – 1s perfect d indicative of (ηγεομαι).
I have considered, I have regarded, I have thought”.
c. Loss (ζημιαν) – f s accusative. “disadvantage, loss, forfeit”.
“What things were for my advantage in proving my own
righteousness, I have instead decided to consider them a
disadvantage, which would hinder me from having Christ’s
righteousness.”
d. For Christ (δια τον Χριστον) – this preposition is used to
indicate the reason why Paul considered the righteousness of
the flesh to not be advantageous. “For the sake of having
Christ’s righteousness, Paul willingly gave up any attempt to
establish his own righteousness by doing the acts of the law”.
Paul rejected any other way of earning his place before God so
that he could rely only on the sacrifice that Jesus made for
Paul on the cross. Paul could not receive Jesus’ forgiveness
while he still maintained some sense of his own righteousness
having a role. (So, likewise, the Philippians and ourselves
must not place our confidence in our own righteous acts as
proof that we are saved, but instead only place our confidence
in Jesus to make us right before God.
3. 3:8-11 Yet indeed I also count all things loss
a. Yet (αλλα) – Counter expectation. Instead of looking at all that
he could boast about regarding his own righteousness, Paul
does not find anything to boast about in his own
righteousness.
b. Indeed (μενουνγε) – “on the contrary” Paul wants to affirm
strongly that he actually takes the opposite position than he
has stated in verses 4-6. He is not going to boast or trust in the
righteousness of the flesh, but rather in the righteousness of
Christ. Truly. This is a true statement. Paul is not lying or
even exaggerating.
c. Also (και) – May be better to translate “even” since verse 8
goes beyond the scope of verse 7. Not only the things that
d.
e.
f.
g.
h.
i.
were gain to me (vs 7) but even all things are considered loss
in order to gain Christ’s righteousness (vs 8).
I count (ηγουμαι) – 1s p d indicative of (ηγεομαι). “I consider,
I think”
all things (παντα) – n p accusative of adjective (παντος).
“Things” is included in this word by inference. A common
event in the Greek language.
Loss (ζημιαν) – f s accusative noun. “consider to be loss”. “To
be a disadvantage”.
[to be] (ειναι) – infinitive of (ειμι). Paul counts all his personal
righteousness which is from the law as nothing. As if he did
not even have such righteousness. And yet, all things goes
beyond just his righteousness. Paul does not consider
anything at all equal with what he finds in Jesus.
3:8 For the excellence of the knowledge of Christ Jesus my
Lord, – in order for Paul to actually know Jesus. This is
looking at the excellence of having a personal relationship
with Jesus as our friend, Saviour, King, and redeemer.
i. For (δια) – the preposition indicates a reason. “Because
of the excellency of the knowledge of Christ” What
Paul gets in Christ – His perfect righteousness – is the
reason he wants nothing to do with the much lesser
righteousness that Paul can earn by his own actions in
his flesh by obeying the law.
ii. The excellency (το υπερεχον) – n s, p a participle of
(υπερεχω). The neuter participle of this verb works
like an adjective. “because of the excellence, the
surpassing greatness of the knowledge of Christ” (The
following genitive also contributes to the idea of
“excellence”.)
iii. Of the knowledge of Jesus Christ (της γνωσεως Χριστου
Ιησου) – f s genitive. Specifically, knowledge relating
to Christ. In this instance, knowing Him personally
and having experienced the forgiveness of sins by
Christ’s righteousness being attributed to Paul. The
idea is not simply knowing facts about Jesus in this
context.
iv. My Lord (του κυριου μου) – m s genitive. A possessive
use of the genitive, as the possessive adjective
indicates. Paul acknowledges that Jesus is God. Even
more, he recognizes that Jesus is His personal Lord.
3:8 For whom I have suffered the loss of all things, and count
them as rubbish,
i. For whom (δι’ ον) – the preposition indicate a reason
here. “Because of Jesus”, “Because of what Jesus has
done for me” “Because of what is required to know
Jesus, I have suffered the loss of what I had in
Judaism.”
ii. All things (τα παντα) – n p accusative. All things looks
at all that Paul had before he trusted in Christ. He has
respect in his community, he had a sense of personal
righteousness. He thought he was serving God by
perspecuting Jesus’ followers. He found out that all
those things that he was boasting in were not worth
anything in God’s eyes to cover his sins. Paul lost
everything that he had been living for as a Pharisee.
He lost all the standing that he had developed among
mankind to personally know God through faith in
Jesus.
iii. I have suffered loss (εζημιωθην) – 1s a p indicative of
(ζημιοω). “I have suffered loss”, “I have forfeited all
things because I have chosen Jesus’ righteousness
instead of clinging to my own.”
iv. And (και) – coordinating conjunction. It places the two
clauses into a relationship of similar importance in the
sentence. In this instance, the second clause gives
further information, helping us to understand that the
result of the first clause “I have suffered loss of all
things” is a positive result in Paul’s eyes.
v. Count them (ηγουμαι) – 1s p d indicative of (ηγεομαι).
“I count them”, “I consider them”, “I think that the
things I have lost are rubbish”.
vi. As rubbish (σκυβαλα) – n p accusative noun.
“garbage”, “refuse”, “dung”. This is a rather coarse
term. Paul does not leave any element of positive
connotation to the things that he lost to gain Christ.
Those things look back at the same things that he
“boasted” about in verses 4-6! Paul was not missing
what he had given up. He evaluated that all that he
had earned in the flesh did not accomplish anything in
the area of having sins forgiven. Paul esteemed all the
righteousness by the law as garbage – of not worth in
making a person right before God.
vii. 3:8 That I may gain Christ – In order to gain Christ.
Paul could not gain Christ without trusting in Jesus
alone. There is no salvation without trusting only in
Jesus.
1. That (ινα) – conjunction of purpose or reason.
When followed by the future indicative, as in
this passage, it usually means purpose. “In
order that”. This gives us an idea of what Paul
was hoping to acquire as he counted his past
righteousness to be dung. These two clauses
help us to understand what Paul meant by
writing “for the excellency of the knowledge of
Christ Jesus my Lord”.
2. Christ (Χριστον) – m s accusative proper noun.
“in order that I might gain Christ/have the
advantage that Christ alone can give –
forgiveness of sins”.
3. I may gain (κερδησω) – 1s f a indicative of
(κερδαινω). “in order that I will gain Christ”,
“I count my own righteousness as dung in
order that I will gain Christ
viii. 3:9 And be found in Him – the following phrases and
clauses explain what it means to be found in Jesus. It is
to have the righteousness that comes from faith in
Jesus, instead of having the righteousness that one
earns through doing good things, like keeping the law.
1. And (και) – conjunction of coordination. This
clause also is tied to the purpose conjunction
(ινα). “in order that I will gain Christ, and in
order that I will be found in Him”. This second
clause explains the first clause. To gain Christ
means to be found in Him – to believe on Him
and receive the forgiveness of sins that God
gives to those who have Christ’s righteousness
instead of their own righteousness.
2. Be found (ευρεθω) – 1s (I am unsure of its tense
and voice) f p indicative of (ευρiσκω). “in order
that I will be found in Him”
3. In Him (εν αυτω) – this preposition is looking at
the close relationship with Christ that Paul has
being “found in Him”. It can mean a lot of
different things, depending on the context.
Here, “in order that I will be found in Him”
gives the idea “in order that I will be found
associated with Christ because he has forgiven
me my sins and has given me His
righteousness.”
ix. 3:9 Not having my own righteousness which is from
the law – Paul could not be found in Christ if he tried
to justify himself by his own actions.
1. Not (μη) – negative adverb used with
subjunctive verbs.
2. Having (εχων) – m s nomitive, p a participle of
(εχω) emphasizing the means by which one is
found in Jesus. “I am not “found in Jesus”/in a
close relationship with Jesus by means of my
own righteousness”.
3. My own righteousness (εμην δικαιοσυνην) – f s
accusative noun with 1s possessive adjective.
“Not by means of my own righteousness”.
4. Which is (την) – f s accusative definite article
working as a relative pronoun. It refers back to
“righteousness”.
5. From the law (εκ νομου) – m s genitive noun
with preposition. The preposition gives the
idea of an effective cause. “Righteousness
produced by keeping the law/personal
obedience to God.” Paul is not in Christ by
means of his having a personal righteousness
by means of keeping the law.”
x. 3:9 But that which is though faith in Christ, – instead,
having the righteousness
1. But (αλλα) – coordinating conjunction. “Not by
means of my own righteousness, but by means
of faith in Christ, I am found in Christ – I have a
close personal relationship with Christ.” The
same participle is understood to apply to the
second clause as to the first clause.
2. That which is (την) – f s accusative definite
article working as a relative pronoun, looking
back to righteousness. “but by means of having
the righteousness that comes by faith in Christ”.
3. Through faith in Christ (δια πιστεως Χριστου) –
f s genitive noun with preposition and m s
genitive noun. This preposition also looks at
effective cause. “but I am in arelationship with
Christ by means of having righteousness that
comes by means of faith in Christ”. Faith in
Christ in the sense of faith that is centered
around what Christ did on the cross to pay for
my sins.
xi. 3:9 The righteousness which is from God through
faith; – balancing with the righteousness of himself
1. The righteousness (την δικαιοσυνην) – f s
accusative noun. Looking back to the earlier
clauses that focus on righteousness. It repeats
and clarifies the latest clause “the righteousness
that is by faith in Christ/ but by means of
having the righteousness that comes by means
of faith in Christ’s work on the cross.”
2. Of God (εκ θεου) – m s genitive noun with
preposition. This is also a genitive of effective
cause. “The righteousness that comes by means
of God” “The righteousness that God gives”.
3. By faith (επι τη πιστει) – f s dative noun with
preposition. The preposition gives the idea of
the basis for the earlier noun. Thus
“righteousness based on faith”. Paul claimed to
have a relationship with Jesus, not by means of
his righteousness, but by means of the
righteousness that is based on faith and is
caused by God.”
j. 3:10 That I may know Him – Paul wanted to personally know
Jesus, having a personal relationship with Him.
i. That (του) – looking back to vs 8 and the genitive of
Jesus, connecting this passage with the earlier passage
of “the excellency of the knowledge of Christ”.
ii. I may know (γνωναι) – 2a a infinitive of (γινωσκω). “to
know him”. Purpose – “in order to know”.
iii. Him (αυτον) – m s accusative object pronoun. “Him”
k. 3:10 And the power of His resurrection – Paul wanted to
experience the resurrection from the dead. He might be
looking at the strength to say no to sin.
i. And (και) – coordinating conjunction to place these
three phrases together. “to know Him, and to know
the power of his resurrection”.
ii. The power (την δυναμην) – f s accusative noun. “the
power”.
iii. Of His resurrection (της ανασταστεως αυτου) – f s
genitive noun with m s genitive possessive adjective.
This a genitive of apposition. “That I may know his
power, that is that I may also be resurrected”. “In
order that to know Christ and in order to know his
resurrection/ that I am resurrected”. Paul is looking
l.
specifically at the sinless nature of those who are
resurrected.
3:10 And the fellowship of His sufferings – Paul wanted to
know what it was to share in Jesus’ sufferings, which God has
planned for every believer.
i. And (και) – coordinating conjunction. The third
phrase is also equal with the earlier two. “in order to
know the fellowship of His suffereings.”
ii. The fellowship (την κοινωιαν) – f s accusative noun.
“In order to know the fellowship”
iii. Of His sufferings (των παθηματων αυτου) – n p
genitive noun with m s gentive possessive adjective.
This is also a genitive of apposition. “The fellowship
which is specifically His suffering.” Paul earlier said
that we were blessed to both believe and to suffer for
Jesus. He is saying the same idea here. “in order to
know Him, and in order to know the power
specifically the power which will resurrect me, and in
order to know the fellowship, specifically the
fellowship that will mean my suffering.”
iv. 3:10 Being conformed to His death – by means of
sharing in Jesus’ death to self
1. Being conformed (συμμορφιζομενος) – m s
nomitive, p m participle of (συμμορφιζω). This
participle has the idea of means. “By means of
being conformed to His death.” “In order to
know the fellowship, specifically to know his
suffering by means of being conformed to His
death.” “to take on the same form”, “to be
like”, “to also suffer as Jesus did”.
2. To His death (τω θανατω αυτου) – m s dative
noun with m s genitive possessive adjective.
The dative of reference. “In order to know Him
by means of taking on the same form in
reference to His death/ by means of suffering
like He did.”
3. 3:11 If I may attain to the resurrection from the
dead – condition that is probably – That Paul
would be resurrected again. That means that
he would be truly saved and therefore taste the
first resurrection.
a. If (ει) – conditional clause. First class
condition. “If, and it will happen”
b. By any means (πως) – It works with the
condition easily. “If somehow”, “if in
some way”.
c. I may attain (καταντησω) – 1s f a
indicative of (κατανταω). “If somehow I
will attain”
d. The resurrection (εις την εξαναστασιν) –
f s accusative with preposition. This is a
stated goal. “If I will somehow attain
the goal of being resurrected.”
e. Of the dead (εκ νεκρων) – m p genitive
noun with preposition. Resurrection
from the source of the dead. “If
somehow, I will attain the goal of being
resurrected from among those who are
dead, that I will come back to life after I
die.” Paul is looking specifically at what
happens at the resurrection. At that
time, believers will no longer be sinners.
This passage and the next pick up this
aspect of the resurrection.)