It will be seen that this fourfold subdivision falls into an

A

That I may know.

Something to attain.

B

Fellowship of His sufferings

to endure

B

Conformity to His death

in the process.

A

If by any means I might attain.

The Consequence.

It is evident that the prayer `that I may know Him' speaks of a

knowledge that is deeper than either that which is historical or even

doctrinal.  A person may be said `to know' when a subject has simply come

within the sphere of his perception, and where this aspect of knowledge is

intended, the Greek word oida is used, a word that is derived from eido to

see, or perceive by means of the senses.  This knowledge, however, is not

deep, it lies near the surface of things.  To know as represented by the word

ginosko implies insight, acquaintance and personal relationship.  It is this

word ginosko that the apostle uses in Philippians 3:10.  Relation with the

object is readily seen in such passages as `Who knew no sin', `I had not

known sin'.  The special use of the word `know' in Matthew 1:25 and Luke 1:34

shows how intimate this knowledge is considered to be.  In Philippians 3:10

the apostle was not seeking fuller information about the Person or the

History of Christ; he was not concerned about the number of prophecies that

were fulfilled by His advent, he desired a closer, more intimate

acquaintance, a personal relationship even though it involved suffering and

shame; he desired a fellowship and a conformity.

When the full meaning of knowledge is perceived, we can the better

understand how it is that it stands at the very dividing of the ways in

Genesis 3, and will be the great and glorious possession of the redeemed in

the ages to come (Isa. 11:9).  This intimate, personal knowledge of Christ,

if taken in its widest scope, is so vast, that like the love of Christ `it

passeth knowledge'.  Here in Philippians 3:10, the apostle's desire is

focussed upon one aspect of His great work, `the power of His resurrection'.

Even so, we must remember that he has given evidence in other epistles that

he was acquainted with this mighty power.  He speaks of this in Ephesians

1:19; 3:7,20 and 6:10, in relation to believing, ministry, answer to prayer,

and Christian warfare, but here, in Philippians, he has something more in

view.  He desires to attain unto the resurrection of the dead (a term that

awaits examination) and he perceives that this is only possible by a descent

with Christ, comparable in his limited degree, to the great humiliation and

exaltation of Philippians 2:6 -11.  The great Sacrifice which the Saviour

came to offer, and which underlies the whole plan of salvation, was

completely accomplished when He died `the just for the unjust'.  For this

purpose He had been born and to make this offering `a body had been prepared

Him'.  In this great act the believer can have no share.  It was done `for'

Moreover, in making this offering He laid down His life voluntarily,

`no man taketh it from Me' He declared.  To this, however, man's wickedness

and enmity added the cross, the shame and the sufferings, and in these added

aspects of His great sacrificial work, the believer may have some fellowship.

Christ is said to have suffered `being tempted'; to have learned obedience by