Philippians 3:9–14 · King James Version

Pressing toward the mark

Paul’s aim is to be found in Christ, having not his own righteousness from the law but the righteousness from God through faith; to know Christ, the power of his resurrection and the fellowship of his sufferings, and to attain the resurrection of the dead. He has not arrived, but presses on toward the prize of God’s high calling, forgetting what lies behind.

6 verses · 23 glosses · All commentators

3:9

And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith:

Commentary · 4 glosses

be found in him – That I who was lost before in myself, might be found in him, as a branch engrafted into the true Vine, John 15:2, or a member incorporated into his mystical body. not having mine own righteousness – That is, to be in Christ, to be found not in our own righteousness, but clothed with the righteousness of Christ imputed to us.

which is of the law … He makes no distinction of any works done by him before or after conversion, but declares he dare not adventure to be found in any personal inherent righteousness of his own, as to the special end of his justification before God, Gal 3:10–⁠12. … the righteousness which is of God by faith … For this obedience in their stead being fully performed by him who had the divine and humane Nature conjoined in himself was of infinite value, so that his mediatorial righteousness being some way imputed to those who are found in him, they are found righteous before God in his just judgment, as living Members of Christ, to whom they are united by the Spirit and Faith, John 6:56; 15:4; Eph 5:30, 32; Col 1:27. … And in that it is said to be the righteousness of God by faith, we consider faith as the means whereby we came to be interessed¹ in it. Faith itself is not the righteousness, which is upon, not in the believer, Rom 3:22, entering into judgment with God: but the righteousness which believers find in Christ, which was ordained of God to denominate them righteous.

on 3:9–14

We now heard what the apostle renounced; let us now see what he laid hold on, and resolved to cleave to, namely, Christ and heaven. … 2. That he might be found in him (Phil 3:9), as the manslayer was found in the city of refuge, where he was safe from the avenger of blood, Num 35:25. Or it alludes to a judicial appearance; so we are to be found of our Judge in peace, 2 Pet 3:14. We are undone without a righteousness wherein to appear before God, for we are guilty. … “Not having my own righteousness, which is of the law; not thinking that my outward observances and good deeds are able to atone for my bad ones, or that by setting the one over against the other I can come to balance accounts with God. No, the righteousness which I depend upon is that which is through the faith of Christ, not a legal, but evangelical righteousness: The righteousness which is of God by faith, ordained and appointed of God.” … Faith is the ordained means of actual interest and saving benefit in all the purchase of his blood.

But that which is through the faith of Christ; … and it appears from hence, that faith is not the matter of our justification, or is not our righteousness; for faith and righteousness are two distinct things, otherwise righteousness could not be said to be “through” faith. The righteousness of Christ is here meant, and which is the sole matter of justification, and comes to us through faith apprehending, receiving, and embracing it; and which shows, that it must be before faith, or it could not be through it; as water that runs through a bridge must be before and after that bridge through which it runs. … or the words may be rendered “upon faith”. This righteousness is as a garment put upon faith, or put upon him by God, who has true faith in Christ; see Romans 3:22.

3:10

That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death;

Commentary · 4 glosses

That I may know him – Not only contemplatively, but also practically; that I may feel the power of his resurrection, in raising me first from the death of sin to the life of grace; and after from the death of nature, to the life of glory. the fellowship of his sufferings – That I may experimentally find what exceeding joy and comfort it is to suffer for him, and with him.

That I may know him – As consequent upon the former he had by winning of Christ, he doth here insist upon Sanctification, which would result from Faith’s exerting itself, in a further saving experimental knowledge of Christ, to be found in whom, he undervalued all besides conformity to Christ in holiness, being to have communion with him in righteousness, 1 Cor 1:30. God having appointed those who are found in Christ, to be conformed to his image in holiness, Rom 8:29; 2 Cor 3:18. … By communion of Christ’s sufferings; is not meant of bearing a part in the merit of his personal sufferings, but of being partaker of his sufferings in his Members, or mystical Body, whether inward or outward (though this chiefly) Matt 20:23; Acts 9:4; Rom 8:17; 2 Cor 1:7; 4:10–⁠11; Gal 5:24; Col 1:24; 2 Tim 2:11–⁠12.

on 3:9–14

3. That he might know Christ (Phil 3:10): That I may know him, and the power of his resurrection, and the fellowship of his sufferings. Faith is called knowledge, Isa 53:11. Knowing him here is believing in him: it is an experimental knowledge of the power of his resurrection, and the fellowship of his sufferings, or feeling the transforming efficacy and virtue of them. Observe, The apostle was as ambitious of being sanctified as he was of being justified. He was as desirous to know the power of Christ’s death and resurrection killing sin in him, and raising him up to newness of life, as he was to receive the benefit of Christ’s death and resurrection in his justification. 4. That he might be conformable unto him, and this also is meant of his sanctification. We are then made conformable to his death when we die to sin, as Christ died for sin, when we are crucified with Christ, the flesh and affections of it mortified, and the world is crucified to us, and we to the world, by virtue of the cross of Christ. This is our conformity to his death.

And the fellowship of his sufferings; either his personal sufferings, and so signifies a sharing in, and a participation of the benefits arising from them; such as reconciliation for sin, peace with God, pardon, righteousness, nearness to God, &c. or the sufferings of his members for him, and with him, and which Christ reckons his own: these the apostle was willing to take his part in, and lot of, knowing, that those that are partakers of his sufferings in this sense, shall reign with him, and be glorified together. … being made conformable unto his death; either in a spiritual sense dying daily unto sin, 1 Cor 15:31, having the affections, with the lusts, crucified, Gal 5:24, and the deeds of the body mortified, Rom 8:13, and so planted in the likeness of his death, Rom 6:5; or rather in a corporeal sense, bearing always in the body the dying of the Lord Jesus, 2 Cor 4:10, and being continually exposed to death for his sake, and ready to suffer it whenever called to it.

3:11

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

Commentary · 4 glosses

resurrection of the dead – He speaketh not of the resurrection of the dead common to all, but of a resurrection to a glorious and immortal life, Luke 14:14; John 5:29.

If by any means I might attain unto the resurrection of the dead – Being found in whom after Justification and Sanctification, he doubts not to be glorified (by a figure of a part, Resurrection of the Body, for the whole) though he expresseth himself as one that must pass through difficulties e’er he attain not only to a spiritual Resurrection from Sin, but a glorious one of the Body from the grave, even such an one, as will be an elevation or Ascension of the Body united to the Soul, not only exempted from the grave, but exalted into the Air, to be for ever with the Lord, 1 Thess 4:14, 17, from whom he was assured no death should separate him, Rom 8:38–⁠39; 2 Tim 4:8, who lived by faith in expectation of the time and the manner of it, 1 Cor 15:14, 19, 30, 32; 1 Pet 1:6–⁠7, that he should be then completely holy in his measure as Christ himself is.

on 3:9–14

II. The apostle had his heart upon heaven as his happiness: If by any means I might attain to the resurrection of the dead, Phil 3:11. 1. The happiness of heaven is here called the resurrection of the dead, because, though the souls of the faithful, when they depart, are immediately with Christ, yet their happiness will not be complete till the general resurrection of the dead at the last day, when soul and body shall be glorified together. … There will be a resurrection of the unjust, who shall arise to shame and everlasting contempt; and our care must be to escape that: but the joyful and glorious resurrection of saints is called the resurrection, kat exochen—by eminence, because it is in virtue of Christ’s resurrection, as their head and first-fruits; whereas the wicked shall rise only by the power of Christ, as their judge. … 2. This joyful resurrection the apostle pressed towards. He was willing to do anything, or suffer anything, that he might attain that resurrection. … He speaks as if they were in danger of missing it, and coming short of it. A holy fear of coming short is an excellent means of perseverance.

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

3:12

Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus.

Commentary · 4 glosses

for which also I am apprehended – For we run, but so far forth as we are laid hold on by Christ; that is, as God giveth us strength, and showeth us the way. Or, I now follow hard to overtake and lay hold on Christ, who when I before wandered and fled from him, apprehended me and laid hands on me by his grace, Ps 119:176.

but I follow after – He did pursue with all vigour as those labouring in the Agonisticks² with all his might and main, not desponding of obtaining the goal, 1 Cor 9:26, with 2 Cor 4:8, with groanings and longings after utmost perfection, 2 Cor 5:4, 6–⁠7; 2 Pet 3:12, as those perfected in glory, Heb 12:23. … also I am apprehended of Christ Jesus – He was at his effectual calling laid hold on by Christ, being found in whom he was striving after perfection. This apprehended is a metaphor borrowed from those that run in a race, one taking hold of another to draw him after to win the prize as well as himself.

on 3:9–14

(1.) He looks upon himself to be in a state of imperfection and trial: Not as though I had already attained, or were already perfect, Phil 3:12. Observe, The best men in the world will readily own their imperfection in the present state. … If Paul had not attained to perfection (who had reached to so high a pitch of holiness), much less have we. … (2.) What the apostle’s actings were under this conviction. Considering that he had not already attained, and had not apprehended, he pressed forward: “I follow after (Phil 3:12), dioko—I pursue with vigour, as one following after the game. I endeavour to get more grace and do more good, and never think I have done enough: If that I may apprehend that for which also I am apprehended of Christ Jesus.” Observe, [1.] Whence our grace comes—from our being apprehended of Christ Jesus. It is not our laying hold of Christ first, but his laying hold of us, which is our happiness and salvation. … Not our keeping hold of Christ, but his keeping hold of us, is our safety.

either were already perfect; … he was perfect with respect to justification, being perfectly justified from all things, by the righteousness of Christ, but not with respect to sanctification; and though his sanctification was perfect in Christ, yet not in himself; his knowledge was imperfect, something was wanting in his faith, and sin dwelt in him, of which he sometimes grievously complained: … if that I may apprehend that for which also I am apprehended of Christ Jesus; he was apprehended of Christ, when he met him in his way to Damascus, stopped him in his journey, laid him prostrate on the ground, and laid hold on him as his own, challenged and claimed his interest in him, Acts 9:3, as one that the Father had given him, and he had purchased by his blood.

3:13

Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before,

Commentary · 3 glosses

Brethren, I count not myself to have apprehended – He repeats in somewhat a different manner of expression what he had written in the former verse with a friendly compellation,³ gently and kindly to insinuate a caution against the false teachers suggestion about perfection in this state, from the instance of himself so eminently called to be an Apostle of Christ, 1 Cor 10:12, who after all his labours and sufferings for his sake, did reckon, he had not yet arrived to the height of what he was called to. … forgetting those things which are behind – Like a true spiritual racer not minding what he had received by grace from him who had took hold of him, or how much he had run of his Christian race, reckoning it was much short of the whole, or the main intended by Christ in taking hold of him.

on 3:9–14

Again, Brethren, I count not myself to have apprehended (Phil 3:13), ou logizomai. “I make this judgment of the case; I thus reason with myself.” Observe, Those who think they have grace enough give proof that they have little enough, or rather that they have none at all; because, wherever there is true grace, there is a desire of more grace, and a pressing towards the perfection of grace. … He adds further (Phil 3:13): This one thing I do (this was his great care and concern), forgetting those things which are behind, and reaching forth to those things which are before. There is a sinful forgetting of past sins and past mercies, which ought to be remembered for the exercise of constant repentance and thankfulness to God. But Paul forgot the things which were behind so as not to be content with present measures of grace: he was still for having more and more. So he reaches forth, epekteinomenos—stretched himself forward, bearing towards his point: it is expressive of a vehement concern.

forgetting those things which are behind, meaning not the sins of his past life, which were indeed forgotten by God, and the guilt of which was removed from him, by the application of the blood of Christ, so that he had no more conscience of them; … but rather his labours and works of righteousness since conversion, which though he times took notice of for the magnifying of the grace of God, for the defence of the Gospel, and to put a stop to the vain boasting of false teachers, yet he forgot them in point of dependence on them, and trust to them.

3:14

I press toward the mark for the prize of the high calling of God in Christ Jesus.

Commentary · 4 glosses

the mark – The prize of heavenly glory, for which we run in the holy race set before us, 1 Cor 9:24–⁠27.

I press toward the mark – He did not look back, Luke 9:62, nor was lazy, but did follow hard with an eager pursuit, (Matt 11:12) after the perfection that was in his Eye, not erring from his main scope, considering what he had received was but in part, he did still press for more, upon that ground that Christ had apprehended him for more, as if he were stretching out his hands to lay hold of it. … high calling of God in Christ Jesus – Trusting he should through grace, be kept all along, maugre⁴ all difficulties in the hand of Christ, till upon his account, he should be fully possessed of all that was aimed at.

on 3:9–14

(3.) The apostle’s aim in these actings: I press towards the mark, for the prize of the high calling of God in Christ Jesus, Phil 3:14. He pressed towards the mark. As he who runs a race never takes up short of the end, but is still making forwards as fast as he can, so those who have heaven in their eye must still be pressing forward to it in holy desires and hopes, and constant endeavours and preparations. … Heaven is called here the mark, because it is that which every good Christian has in his eye; as the archer has his eye fixed upon the mark he designs to hit. For the prize of the high calling. Observe, A Christian’s calling is a high calling: it is from heaven, as its original; and it is to heaven in its tendency. Heaven is the prize of the high calling; to brabeion—the prize we fight for, and run for, and wrestle for, what we aim at in all we do, and what will reward all our pains. … There is no getting to heaven as our home but by Christ as our way.

I press toward the mark – The allusion is to the white line, or mark, which the runners in the Olympic games made up to, and to which he that came first received the prize; and by which the apostle intends the Lord Jesus Christ, who is σκοπος, “the scope”, or “mark”, of all the thoughts, purposes, and counsels of God, to which they all aim, and in which they all centre; … for the prize of the high calling of God in Christ Jesus: by which is meant, the incorruptible crown; the crown of life, righteousness, and glory, that fadeth not away, Jas 1:12, styled “the prize of the calling of God”; … this is named “the high calling of God”, because God is on high, who calls them to it, in allusion to the judge in the Olympic games, who was placed in an exalted situation, near the mark, with the crown in his hand, which he gave to him that came first.

Notes

Interessed: given an interest (a share, a title) in.
↩
Agonisticks: athletic contests (Greek agōn).
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Compellation: form of address, here Brethren.
↩
Maugre: in spite of.
↩

Sources & sigla

Excerpts keep their writers’ wording. ☞ marks the editor’s voice. A siglum opens its source at any point in the passage.

EA: English Annotations · 1645
The Westminster Assembly's committee of annotators, Annotations upon all the books of the Old and New Testament. First edition (London, 1645), EEBO-TCP A36467. Source text
P: Poole · 1685
Richard Adams, Matthew Poole's Annotations (Philippians and Colossians; Calamy, Account, 1713). Annotations upon the Holy Bible, vol. II (London, 1685), EEBO-TCP A55368. Source text
H: Henry (W. Harris) · 1710s
William Harris, Matthew Henry's Exposition of the Old and New Testament (vol. 6, completed after Henry's death). lyteword mhenry-complete Markdown (CC0). Source text
G: Gill · 1746–48
John Gill, An Exposition of the New Testament. Good Books Free digital edition, checked against scans. Source text

Scripture: King James Version (1769). About this text and its editorial conventions

The commentators, introduced

Texts public domain · notes © 2026. The King James Version and the four commentaries are in the public domain in the United States. The selection and arrangement of the excerpts, their light modernization, the passage summaries, the introductions, the editor’s notes and the footnotes are © 2026 Baptist Seminarian; all rights in the new material reserved.