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The Greek word translated "prize" is brabeion, and occurs in two passages.
1 Cor. 9:24 - Run all, but one receiveth the prize.
Phil. 3:14 - I press toward the mark for the prize.
(According to a mark, I press toward the prize, literally.)
The word prize is derived from brabeus, the judge at a public game who assigns the prize. Brabeuo, to preside at the games, occurs in Colossians 3:15 where it is translated "rule" and kata-brabeuo also found in Colossians (2:18), means "to defraud or deprive of a prize, to so manage affairs that the umpire shall pronounce against the contestant." In Colossians the thought is not so much that of being cheated of the reward, but of failing to attain unto the required standard. The atmosphere of 1 Corinthians 9:24 and of Philippians 3:14 is that of the arena, and the race course. In the article entitled the CROWN, we have shown that "prize" and "crown" are related, as genus and species.
Philippians 3:10-14 reveals a series of steps toward the goal in view.
FIRST STEP "THE POWER OF HIS RESURRECTION"
When the Apostle cried, "that I may know Him and the power of His resurrection" it is this aspect of resurrection that he has before him. He knew the historic
fact, he knew its fundamental character for all doctrine, he knew all preaching and all faith was vain without it, but he also realized that there was a personal and experimental side to the fact of
resurrection that had a peculiar bearing upon the great theme of the Philippian epistle. Let us follow the Apostle in his quest.
(1) That I may know Him and the power of His resurrection.
(2) The fellowship of His sufferings.
(3) Being made conformable unto His death.
(4) If by any means I might attain unto the resurrection of the dead.
It will be seen that this fourfold subdivision falls into an introversion.
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A
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That I may know. Power. Resurrection.
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Something to attain
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B
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Fellowship of His sufferings
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Something to endure in the process
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B
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Conformity to His death
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A
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If by any means I might attain Resurrection
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The Consequence
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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 focused 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" him.
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 the things
which He "suffered;" of being reproached, to have suffered "without the gate" (Heb. 2:18, 5:8,
13:12). Peter speaks of Christ suffering for us, and thereby "leaving us an example," associating
this suffering with that endured by the believer who with a clear conscience takes unemerited evil
patiently, and actually telling him that in these things he can "follow His steps." It will be found that
this is the character which attaches to the sufferings of Christ in the N.T. In these sufferings the believer can be a "partaker" (2 Cor. 1:5-7, 1 Pet. 4:13).
The reader will expect a reference to the Apostle's statement that he filled up "that which was
behind of the afflictions of Christ in my flesh" (Col. 1:24). It should be noted that here the word is not pathema, but thlipsis often rendered "tribulation" (Eph. 3:13, Rev. 7:14), and in many passages
associated with future glory as a consequence. The Apostle desired to have "fellowship" with
these sufferings of Christ, and because of this, he also desired a deeper acquaintance with the power of His resurrection; without such power, fellowship with Christ's sufferings would be
suicidal.
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The Prize
