I press on toward the goal for the prize of the high calling of God in Christ Jesus.
Parallel Translations
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I press on toward the goal for the prize of the high calling of God in Christ Jesus.
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and preace vnto the marke apoynted to obtayne the rewarde of the hye callynge of god in Christ Iesu.
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And follow hard toward the marke, for the prise of the hie calling of God in Christ Iesus.
Cross-references (15)
Passages linked to Philippians 3:14 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 1 Corinthians 9:24 Don’t you know that those who run in a race all run, but one receives the prize? Run like that, that you may win.
- 1 Peter 5:10 But may the God of all grace, who called you to his eternal glory by Christ Jesus, after you have suffered a little while, perfect, establish, strengthen, and settle you.
- Revelation 3:21 He who overcomes, I will give to him to sit down with me on my throne, as I also overcame, and sat down with my Father on his throne.
- 2 Timothy 4:7-8 I have fought the good fight. I have finished the course. I have kept the faith. From now on, the crown of righteousness is stored up for me, which the Lord, the righteous judge, will give to me on that day; and not to me only, but also to all those who have loved his appearing.
- Romans 8:28-30 We know that all things work together for good for those who love God, for those who are called according to his purpose. For whom he foreknew, he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers. Whom he predestined, those he also called. Whom he called, those he also justified. Whom he justified, those he also glorified.
- 1 Thessalonians 2:12 to the end that you should walk worthily of God, who calls you into his own Kingdom and glory.
- 2 Peter 1:3 seeing that his divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us by his own glory and virtue,
- Hebrews 3:1 Therefore, holy brothers, partakers of a heavenly calling, consider the Apostle and High Priest of our confession: Jesus,
- 1 Peter 1:3-4 Blessed be the God and Father of our Lord Jesus Christ, who according to his great mercy caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead, to an incorruptible and undefiled inheritance that doesn’t fade away, reserved in Heaven for you,
- 1 Peter 1:13 Therefore prepare your minds for action. Be sober, and set your hope fully on the grace that will be brought to you at the revelation of Jesus Christ—
- Hebrews 6:1 Therefore leaving the teaching of the first principles of Christ, let’s press on to perfection—not laying again a foundation of repentance from dead works, of faith toward God,
- 2 Corinthians 4:17–5:1 For our light affliction, which is for the moment, works for us more and more exceedingly an eternal weight of glory, while we don’t look at the things which are seen, but at the things which are not seen. For the things which are seen are temporal, but the things which are not seen are eternal. For we know that if the earthly house of our tent is dissolved, we have a building from God, a house not made with hands, eternal, in the heavens.
- 2 Thessalonians 2:13-14 But we are bound to always give thanks to God for you, brothers loved by the Lord, because God chose you from the beginning for salvation through sanctification of the Spirit and belief in the truth, to which he called you through our Good News, for the obtaining of the glory of our Lord Jesus Christ.
- Romans 9:23-24 and that he might make known the riches of his glory on vessels of mercy, which he prepared beforehand for glory, us, whom he also called, not from the Jews only, but also from the Gentiles?
- Luke 16:16 The law and the prophets were until John. From that time the Good News of God’s Kingdom is preached, and everyone is forcing his way into it.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (14 sources)
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John Trapp 1656 · Public Domain 14 I press toward the mark for the prize…
14 I press toward the mark for the prize of the high calling of God in Christ Jesus.
Ver. 14. I press toward, &c.] The ark of the covenant was but a cubit and a half high; so were likewise the wheels of the caldron. Now we know that a cubit and a half is but an imperfect measure, which shows (saith one) that no man in this life is perfectly perfect. Let us strive to perfection, as Paul did; and then, Summum culmen affectantes, satis honesti vel in secundo fastigio conspiciemur. A man may fully fall in with the most forward followers of Jesus Christ, and yet fall short of perfection. It is with Christians (saith Columel well) as with Jonathan’s signal arrows, two fell short, and but one beyond the mark; so where one shoots home to the mark of the high calling in Christ, many fail to attain to it.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain I press toward the mark; he did not look…
I press toward the mark; he did not look back, Luk 9:62, nor was lazy, but did follow hard, with an eager pursuit, {Mat 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.
For the prize of the high calling of God in Christ Jesus; trusting he should, through grace, be kept all along, maugre all difficulties, in the hand of Christ, till upon his account he should be fully possessed of all that was aimed at, even that which is styled the prize, or victorious palm of our high calling; and the Christians’ may well be termed a high calling, considering their heavenly birth when called, and laid hold of by Christ, Joh 1:13, and the purchased inheritance eternally settled upon such spiritual, high-born princes, Eph 1:14; Rev 1:6; who are by one oblation perfected for ever, Heb 10:14; which will appear most glorious when they are raised up in Christ, who will then give out all the salvation he hath called us unto.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain Let us therefore, as many as be perfect,.... Not…
Let us therefore, as many as be perfect,.... Not absolutely, but comparatively, with respect to other believers, in a lower class of knowledge and experience; and not with respect to degrees, but parts; and regards such who were not children, but of riper age in divine things, unless the words are spoken ironically:
be thus minded; as the apostle was, to count what were gain to him, loss for Christ; to reckon all things but loss and dung, for the excellency of the knowledge of Christ; to be willing to suffer the loss of all things, to win him, Phi 3:8; to desire to be found in him, and in his righteousness, and not a man's own, Phi 3:9; to know more of him in his person, righteousness, sufferings, death, and resurrection from the dead, Phi 3:10; and to attain to such a state, and yet to disclaim all perfection, and acknowledge their imperfection, Phi 3:11; and to forget things behind, and reach to those before, Phi 3:13; and press towards the mark, Christ, for the prize of eternal glory, Phi 3:14,
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and if in anything ye be otherwise minded; as to seek for justification by the works of the law, or partly by Christ and partly by the law, and to imagine and expect perfection in this life:
God shall reveal even this unto you; such errors will be made manifest sooner or later; the day will declare them, and such wood, hay, and stubble, will be burnt up by the fire, which will reveal every man's work, Co1 3:12.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Forgetting the things that are behind - Even that…
Forgetting the things that are behind - Even that part of the race which is already run. And reaching forth unto - Literally, stretched out over the things that are before - Pursuing with the whole bent and vigour of my soul, perfect holiness and eternal glory. In Christ Jesus - The author and finisher of every good thing.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 14. I press toward the mark] κατα σκοπον…
Verse 14. I press toward the mark] κατα σκοπον διωκω. I pursue along the line; this is a reference to the white line that marked the ground in the stadium, from the starting place to the goal, on which the runners were obliged to keep their eye fixed; for they who transgressed or went beyond this line did not run lawfully, and were not crowned, even though they got first to the goal. See the concluding observations on "1Co 9:27".
What is called σκοπος, mark or scope, here, is called κανων the line, i.e. the marked line, Php 3:16. When it was said to Diogenes, the cynic, "Thou art now an old man, rest from thy labours;" to this he answered: Ει δολιχον εδραμον, προς τῳ τελει εδει με ανειναι, και μη μαλλον επιτειναι; "If I have run long in the race, will it become me to slacken my pace when come near the end; should I not rather stretch forward?" Diog. Laert., lib. vi. cap. 2. sec. 6.
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For the prize of the high calling of God] The reward which God from above calls me, by Christ Jesus, to receive. The apostle still keeps in view his crown of martyrdom and his glorious resurrection.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain I press toward the mark - As he who…
I press toward the mark - As he who was running a race did. The “mark” means properly the object set up at a distance at which one looks or aims, and hence the goal, or post which was set up at the end of a race-course, and which was to be reached in order that the prize might be won. Here it means that which is at the end of the Christian race - in heaven.
For the prize - The prize of the racer was a crown or garland of olive, laurel, pine, or apple; see the notes at 1Co 9:24. The prize of the Christian is the crown that is incorruptible in heaven.
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Of the high calling of God - Which is the end or result of that calling. God has called us to great and noble efforts; to a career of true honor and glory; to the obtainment of a bright and imperishable crown. It is a calling which is “high,” or “upward” - (ἄνω anō) - that is, which tends to the skies. The calling of the Christian is from heaven, and to heaven; compare Pro 15:24. He has been summoned by God through the gospel of the Lord Jesus to secure the crown. It is placed before and above him in heaven. It may be his, if he will not faint or tire or look backward. It demands his highest efforts, and it is worth all the exertions which a mortal can make even in the longest life.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Ad destinatum, Greek: kata skopon dioko. See St. John…
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[BIBLIOGRAPHY]
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Ad destinatum, Greek: kata skopon dioko. See St. John Chrysostom of the necessity of good works, (Greek: log. is. p. 65) and of the uncertainty a man is always in of his salvation. p. 67.
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George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain high calling--literally, "the calling that is above" (Gal 4:26;…
high calling--literally, "the calling that is above" (Gal 4:26; Col 3:1): "the heavenly calling" (Heb 3:1). "The prize" is "the crown of righteousness" (Co1 9:24; Ti2 4:8). Rev 2:10, "crown of life." Pe1 5:4, "a crown of glory that fadeth not away." "The high," or "heavenly calling," is not restricted, as ALFORD thinks, to Paul's own calling as an apostle by the summons of God from heaven; but the common calling of all Christians to salvation in Christ, which coming from heaven invites us to heaven, whither accordingly our minds ought to be uplifted.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 14. I press—It is the same word with follow…
14. I press—It is the same word with follow after in Php_3:12, and in both cases it sets forth the unceasing earnestness of the pursuit.
The mark— The goal, which is neither more nor less than absolute conformity to Christ. Time and space are excluded, yet from the nature of the case the close of life is the end of the race.
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The prize—The object of the race is the incorruptible crown (1Co_9:25) which the apostle was called by Christ from heaven to run for and win. This was the full compensation for his losses, the glorious reward of his fidelity.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 14. the mark] R.V., “the goal.” But the Greek…
14. the mark] R.V., “the goal.” But the Greek word is, like “mark,” a general rather than a special one, and used in the classics rather of archery than of racing. The verse might be roughly but closely rendered, “mark-wards I haste, towards the prize &c.”; I run with a definite aim, and that aim is to win the prize. Cp. 1Co_9:26; “I so run, not as uncertainly.”
the prize] The same word occurs 1Co_9:24, and not elsewhere in N.T. It is very rare in secular Greek, but is connected with the common word for the arbiter or umpire who awarded the athletic prize. In Christian Latin (e.g. in the Latin versions here) it appears transliterated, as bravium (or brabium). The “prize” is “the crown,” glory everlasting as the blessed result and triumph of the work of grace, of the life of faith. Cp. Rev_2:10; and esp. 2Ti_4:7-8.
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the high calling] Lit., “the upward, or upper calling.” The Latin versions have superior vocatio, superna vocatio. The word rendered “high” is the same as that rendered Gal_4:26 as “Jerusalem which is above”: and cp. Joh_8:23, “I am from (the things) above.”—The “calling” in St Paul’s case was doubtless to be an Apostle (Alford), but it was first and most to be a Christian, and the whole tone of this great passage is in favour of this latter thought. He is dealing with his own spiritual experience as a general model.—This “calling” is “celestial,” at once in origin, operation, and final issue. Cp. Col_3:1-2; 2Th_2:14. In the Epistles the words “call,” “calling,” denote not merely the external invitation but the internal and effectual drawing of the soul by grace. See in illustration 1Co_1:23-24. It corresponds nearly to the common use of the word “conversion.”—Contrast the use of “call” in the Gospels; Mat_20:16; Mat_22:14.
of God in Christ Jesus] The Father is the Caller (as Rom_8:29-30; Gal_1:15; 2Ti_1:9; 1Pe_5:10 &c.), and the call is “in” the Son; it is conveyed through the Son, and takes effect in union with Him, in embodiment in Him. For the pregnant construction cp. 1Co_7:22.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (14) The high calling of God.—Properly, the calling which…
(14) The high calling of God.—Properly, the calling which is above—i.e. (much as in Col_3:12), “the heavenly calling,”—which is “of God,” proceeding from His will, for “whom He predestinated, them He also called” (Rom_8:30); and is “in Christ Jesus” in virtue of the unity with Him, in which we are at once justified and sanctified.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain I press toward the mark for the prize of…
I press toward the mark for the prize of the high calling of God in Christ Jesus; rather, with the best manuscripts, unto the prize. The first preposition, "towards," expresses the aim; the second, "unto," the end of the race. The high calling; the upward, heavenward calling. God is calling us all upward, heavenward, by the voice of the Lord Jesus, who is the Word of God. Comp. Heb_2:1, "Partakers of the heavenly calling." The words, "in Christ Jesus," are to be taken with "the high calling." It is God who calls: he calls us in the person of Christ, by the voice of Christ, "Come unto me." "It was his will that thou shouldst run the race below; he gives the crown above. Seest thou not that even here they crown the most honored of the athletes, not on the racecourse below, but the king calls them up, and crowns them there" (Chrysostom).
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 14. I press on toward the goal. His eye…
14. I press on toward the goal. His eye is upon the goal and he presses through every difficulty to reach it. Unto the prize. This is the prize offered to those in the high calling of the saints in Christ. A crown was bestowed in an earthly race when the goal was reached. This prize is “the resurrection from the dead” (verse 11) and an eternal crown.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
William B. Godbey 1900 · Public Domain 14. “—Forgetting those things which are behind, and reaching…
SPIRITUAL OBLIVION
14. “—Forgetting those things which are behind, and reaching forward to those which are before, I press toward the mark unto the prize of the high calling of God in Christ Jesus.” God, in great mercy by the wonderful power of his Spirit, drops the black curtain, hiding forever the distressing sins, awful crimes, dark iniquities, silly follies, and egregious blunders of the wretched past; thus translating his people into a new world, flooded with light and cheered with light, and with ten thousand auspicious omens beckoning them on to ever-brightening scenes and engrossing themes, culminating in enterprises broadening and towering, destined to sweep on through the flight of eternal ages. This happy forgetfulness of the dark past is not merely mental, but a blessed Divine intervention wrought by the Holy Spirit. When I was in Athens, Greece, in 1895, I visited the old Stadium, the scenes of those Olympic races to which Paul makes so frequent allusion. The amphitheater accommodated about one hundred thousand spectators, at the base of Mount Parnassus, from which millions could contemplate the scene. The goal to which Paul and his comrades were running is none other than his glorified Lord coming back to the earth, and calling his saints to rise in transfigured glory to meet him in the air. What an awful pity the Church ever gave up that beautiful and inspiring goal of the glorified Savior, and substituted the repellent old grim monster!
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15. “God will indeed reveal this to you.” Here Paul assures us that all the perfect saints are in this precipitate race, to meet their glorified Savior and enter the transfigured state, assuring us that if they are not on that line, God will reveal it to them.
17. “Be ye imitators of me, brethren.” None but the wholly sanctified could talk that way.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.