Philippians 3:8

Php_3:8

Yea, doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord--These words are added by way of amplification.

1. To show his perseverance in the contempt of all outward advantages. I have counted, and do still count. He had not repented of his choice.

2. To comprehend all other things besides Jewish privileges. A Christian can deny anything for Christs sake.

3. To show the reality of his assertion--Yea, doubtless. It was not pretension, or naked approbation, or speculation, but practical esteem.

(1) This contempt is set forth

(a) in its vehemence and greatness, loss, dung;

(b) in its reality and sincerity. Men approve things that are excellent (Rom_2:18), yet have no mind to embrace them, because they cannot deny temptations--but St. Paul says, I have suffered, etc.

(2) The causes of this contempt were--

(a) The excellency of Christs knowledge.

(b) To gain Christ. Let us now consider--

I. Pauls self-denial.

1. The universality of its extent--All things. This is to be observed--

(1) Partly because some can deny a few things for Christ, but not all. But if we keep back anything the price is too short (Mar_10:21). If a woman love but one man more than her husband, though she love him better than millions, it is a breach of the marriage covenant. When men come into possession of a house all persons must be outed, or possession is not valid; you must deliver up all to Christ, or He will accept of none.

(2) Partly to show that not only things unlawful must be denied, but even things lawful must be rejected or disesteemed for His sake.

(a) That our sins must be renounced is out of question (Eph_4:22). These were never worth keeping. It is no strange notion of the physician if he require the patient to part with the disease, or he who gives us new apparel to bid us part with our rags.

(b) Lawful things when they come into competition with Christ, such as the comfort of our relations, honour, natural supports, and even life (Luk_14:26).

2. The degree--with loathing and indignation. Whilst we stand peddling and hanker after these things, the temptation is not fully off; but we are like crows, though driven from carrion, keep within scent of it.

3. Here is his resolution actually verified. He had suffered the loss of all things. We have not realized this, not being called upon, but the same spirit must be in us. All things that draw us off from Christ must be actually contemned.

II. The reasons why it binds all Christians.

1. This is plainly inferred out of--

(1) The faith of the gospel.

(a) As that faith is sound belief of the veracity of God we are pledged to crucify the flesh, and wait with confidence on God in the midst of afflictions.

(b) As it is acceptance of good so we refuse worldly things as our felicity and portion.

(2) The love of the gospel; for we are to love Christ superlatively (Psa_73:25; Mat_6:24); therefore (Mat_10:37).

(3) The hope of the gospel which is everlasting life (Rom_8:18; 2Co_4:17; Mar_10:29-30).

(4) The obedience of the gospel (Mat_16:24).

2. Because Christ hath deserved this esteem.

(1) By what He is to us.

(a) More excellent than all things else. The worlds good is uncertain and empty.

(b) More necessary--we can dispense with everything else.

(c) More beneficial; in Him alone is salvation and happiness to be found.

(2) By what He hath done for us (2Co_8:9; Php_2:7; 2Co_5:21).

3. This esteem will show itself.

(1) In labouring to get Christ above all, and with the hazard of all (Mat_6:33; Mat_13:45-46).

(2) In a care to keep Christ above all. He is your life (Gal_2:20), your strength (1Jn_4:4), your blessedness (Col_1:27).

(3) In grief for losing Christ above all (Mat_9:15; Psa_51:10-12).

(4) By delighting in Him, and in the testimonies of His love above all (1Pe_1:8).

(5) By loving all other things for Christs sake. (T. Manton, D. D.)

The knowledge of Christ

1. The analysis of our faculties into--thought, feeling, and volition, may be important to the understanding and classification of the phenomena of our nature; but these faculties are neither independent nor distinct. The exercise of one includes that of the other. There is always an exercise of will in thought, of feeling in cognition. In the Scriptures knowledge is not mere intellectual apprehension; it includes the proper apprehension not only of the object, but of its qualities; and if those qualities be aesthetic or moral, it includes the due apprehension of them, and the state of feelings which answers to them.

2. The knowledge of Christ, therefore, is hot the apprehension of what He is, simply by the intellect, but also a due apprehension of His glory, and involves not as a consequence merely, but as one of its elements, the corresponding feeling of adoration, delight, desire, and complacency. This knowledge--

I. Includes--

1. A knowledge of Christs person as God and man.

2. The knowledge of this work in the redemption of man.

3. Of His relation to us, and of the benefits we derive from Him, justification, adoption, sanctification, eternal life.

II. Is superlatively excellent: because--

1. He is Himself the perfect object of knowledge.

2. Because eternal life, the hope of the soul, consists in that knowledge. The possession of it enlightens and enlarges the intellect, purifies the heart, and renders perfectly blessed.

3. Without this knowledge we are not only ignorant of God, but of the way of salvation. We know not how to be justified or sanctified. We of necessity, therefore, are left to seek and trust in other ineffectual methods of obtaining these blessings.

Conclusion:

1. All religion is included in this--to know Christ. To this we should concentrate all our attention and efforts. It is vain to seek the knowledge of God or His favour, to strive after holiness and peace in any other way.

2. The only test of Christian character is found here. Men may be benevolent, in a certain sense pious, but they cannot be Christians unless they know Christ, and find in that their spiritual life.

3. The only way to save men is not by preaching the doctrines of natural religion, nor by holding up the law, nor by expounding the anthropological doctrines of the Bible. These things are important in their place, but they are subordinate to preaching Christ, i.e., holding Him up in His person, His work, etc., as the great object of knowledge, and, as such, the great object of love, the only ground of confidence, and our only and all-sufficient portion. (C. Hodge, D. D.)

The knowledge of Christ

I. Its nature.

1. Speculative.

2. Experimental.

3. Practical.

II. Its excellency in--

1. Itself.

2. Its use.

3. Its effect.

III. Its value. Incomparable; all else but dung and dross.

IV. Its power.

1. To sway the judgment.

2. Induce sacrifice.

3. Excite effort. (J. Lyth, D. D.)

The more we know of some things, the less we admire them; a minute inspection reveals deficiencies; but the reverse is true about Jesus Christ. So St. Paul felt, and so feels every genuine Christian.

I. The value of the knowledge of Christ Jesus. This knowledge--

1. Contains all that can satisfy the understanding. If we derive pleasure from the knowledge of art, science, literature, history, how much more may we derive from the discoveries of Divine truth? This leaves all the discoveries of scholars at an immense distance. If men were to propound to the wisest, How shall man be just with God? it would baffle them. But the knowledge of Christ solves this. The truths of the incarnation, death, etc., of Christ, while the profoundest are yet the most simple. To regard this knowledge, therefore, with indifference is a mark of a weak mind. And, besides, it is the constant study of the angels of heaven who behold the glory of God in the face of Jesus Christ.

2. Pacifies the conscience. Some men would give all the world for a peaceful conscience. Think of what they do to procure it--amusement, repentance, business, etc., alas, are only opiates. But let a man be alive to the discoveries of the gospel, see justice satisfied in the death of Christ, and know that God is reconciled through His Son, and the storm will be stilled.

3. Purifies the heart. In all the lessons of human wisdom there are two incurable defects.

(1) They are often only conjectures.

(2) They propose no motives of sufficient weight. Now this knowledge has been tried, and has been found to be saving, and no imaginable motives could be stronger than for the sake of Christ, and to win Christ.

4. Saves the soul. This is life eternal, etc.

II. The distinguishing characters of the Christians regard for that knowledge.

1. It is personal--I count. The error of the Jews was that they substituted relative for personal piety. They gloried in their relation to Abraham, etc. So now a great many depend upon the merits of others. The religion of some is hereditary, or by proxy. But neither the devil nor Christ will be served in this way.

2. Decided and unequivocal. Yea, doubtless. The Christianity of many is very vacillating; but this Christ rejects, and even man contemns.

3. Rational--I count. Men sometimes set up a blazing profession because their feelings have been wrought upon, and without any idea of what the profession involves. But the cost ought to be counted, and must be if there is to be any stability.

4. Supreme--All things.

(1) We are to count all things sinful as loss for this knowledge.

(2) Things that are lawful. All that is valued on earth must be subordinated to this. (W. Henry.)

The excellency of the knowledge of Christ appears

I. In the sacrifices the apostle made to secure it.

II. In the benefits it secures.

1. Righteousness.

2. Resurrection power.

3. A glorious hope.

III. In the disposition it creates.

1. A correct estimate of ourselves.

2. Earnest purpose.

3. Persevering effort.

4. Love and unity. (J. Lyth, D. D.)

I. The knowledge of Christ is so excellent, that a gracious heart counteth all things dung and dross rather than miss it.

1. The knowledge here spoken of. Knowledge is two fold.

(1) A bare speculative knowledge. Even this is a great privilege (1Pe_1:12; Eph_3:10); but if we are content with it we shall perish. It was not those who saw the ark, but those who entered it who were saved.

(2) A saving knowledge such as is accompanied by

(a) Faith, i.e., a certain persuasion of the truth of our redemption by Christ upon evidence so as we may venture our souls and all our interest in His hands (Joh_6:69; Act_2:36; Joh_17:8).

(b) Love.

(c) Obedience (1Jn_2:4).

2. Why is this knowledge so prized?

(1) It is valuable in itself; better than all other.

(a) From the Author (Mat_16:16; Joh_6:45; 1Jn_2:20).

(b) The matter to be known, Christ the Saviour of the world. This is comfortable knowledge if we consider our deep necessity (Col_1:21; Job_14:4; 2Ti_2:26; 1Th_1:10), and His sufficiency to do us good (Act_20:28; Col_1:20; Col_1:27).

(c) The effect. It is a renewing and transforming knowledge (Col_3:10; 1Jn_2:2).

(2) The subjects who thus esteem Christ.

(a) Their minds are changed (Jer_31:34). By this they have a spirit of discerning.

(b) Their hearts (2Co_5:9-10).

3. Uses.

(1) Of reproof.

(a) To those who study all things but Christ. If God hath laid out the riches of His grace and wisdom to do us good, surely it deserveth our best thoughts.

(b) To those who content themselves with the form of knowledge (Rom_2:20). Christianity is not only to be believed, but felt (1Pe_2:3). Experience is the best seal and confirmation (2Pe_1:8).

(2) Of exhortation. Consider--

(a) The necessity. You must know Christ before you can believe and love Him (2Ti_1:12).

(b) The pleasantness.

(c) The profit (Joh_17:3).

(3) Bless God that He hath given thee this knowledge, and do not murmur if He hath denied thee other things. Remember

(a) how it excelleth all other gifts.

(b) How a true value and esteem of Christ lesseneth all other things.

II. Jesus Christ must be known as Lord.

1. What this Lordship of Christ is--the new light of propriety and government over all men which Christ now hath as being the Sovereign of the world.

(1) It is superadded to the former sovereignty and dominion which the Father, Son, and Holy Ghost had as Creator (Rev_5:12).

2. It is derivative, and cannot be supreme, but subordinate (Mat_28:18; Joh_17:2; Php_2:11).

(3) It is beneficial to us. Its end is to effect mans recovery to peace with and loyalty to God.

2. How this right accrueth to Christ.

(1) By purchase (Rom_14:9).

(2) By grant (Act_2:26).

3. How we come to be concerned in it.

(1) By our passive subjection, and

(2) voluntary submission (2Co_8:5).

4. What our concern is.

(1) Our privileges and immunities.

(a) Freedom from the curse and rigour of the law (Gal_5:18);

(b) from the guilt of sin (Col_1:13-14);

(c) the wrath to come (1Th_1:10); and deliverance to grace and glory.

(2) Our duties (Heb_5:9). Privilege and duty must not be separated (Luk_6:46; Mat_7:21).

5. Use, to persuade us to own Christ as a Lord.

(1) Let us enter into the state of servants and vassals to Him by renouncing the devil, the world, and the flesh, who were once our lords, but were, indeed, our enemies (Isa_26:13).

(2) Be not subjects in name add by profession only (Col_1:10).

III. There should be some application when we consider Christ and address ourselves to know Him.

1. What is this application?

(1) Some distinctions.

(a) The application of comfort is when I respect Christ under such a term as implies some privilege to me, that He is my Saviour, etc. (Gal_2:20); ,but the application that respects duty is when I apprehend Him under a term which inferreth my obligation to obedience--my Lord.

(b) The application of faith is a particular application of Christ and the promise to ourselves, so as to excite us to look after the benefits for which Christ is appointed: the application of assurance is when I actually determine that my own sins are pardoned and I adopted into Gods family (1Jn_3:19).

(c) The application may be implicit, dark, and reserved, when we have not so full a persuasion of our good estate, but comfortable encouragement to wait upon God in the way of duty; it may also be explicit, clear, and open (Eph_1:6; 2Co_5:1).

(2) Some observations.

(a) The application of faith may be without the application of assurance; sometimes they go together.

(b) The one is necessary, the other comfortable.

(c) It is a support to have the darker way of applying Christ and His benefits, when we have not the full certainty that they belong to us.

2. Why there should be such an application of Christ.

(1) Because things that nearly concern us do most affect us. The love of God in general doth not so affect me as when I know He loved me and gave Himself for me.

(2) Without some application there can be no interest and benefit to us. General grace must be made particular. Christs blood will not avail unless it be sprinkled.

(3) The Scripture insisteth much on a personal entering into covenant with God (2Ch_30:8).

(4) Our personal interest in Christ is the ground of our comfort and confidence (Hab_3:18; Luk_1:17). Application:

1. Resolve to give yourself up to Him to serve Him. A believer cannot always say, Christ is mine; but he can say I am His (Psa_119:94).

2. In applying Christ seek necessary grace rather than comfort.

3. When God draweth--run (Son_1:4). When He knocketh, open (Rev_3:10). (T. Manton, D. D.)

The excellency of the knowledge of Christ

Its notes are--

I. Certainty. Concerning moral and religious truth men have been most uncertain, and have bewildered themselves in endless speculations. And yet, on such subjects, certainty is of the utmost importance. The knowledge of Christ is certain. What God teaches must be absolute truth. He can neither deceive, nor be deceived. That Christianity is a system of Divine knowledge from God is proved--

1. By prophecy.

2. Miracles.

3. Experience (Joh_7:17).

II. Majesty and grandeur. Great thoughts in religion are necessary for man; and true religion must in its own nature have them. It is one of the characteristics of false religion to inculcate low thoughts of God and Divine things. Take the Christian conception of God--eternal, just, merciful, redeeming.

III. Suitableness and adaptation. It is in all its parts knowledge for us. No kind of useful knowledge is to be undervalued. Many branches are of great importance. But all such is--

1. Partial. A king may be a criminal before God.

2. Temporary. But look at the knowledge of Christ.

(1) It is salvation for sinners.

(2) Communion with God for them who have been afar off.

(3) Comfort in affliction.

(4) Life in death, and all this for us, not for devils or angels.

IV. Comprehensiveness. It is not only light itself, it gives light to everything beside, not a star, but a sun. He who knows Christ knows--

1. Creation (Col_1:16).

2. History. Human writers narrate the events, in Christ their purpose is discovered. The call of Abraham, etc., all stand connected with the designs of providence in regard to the spiritual interests of mankind. The Roman Empire was designed to be the wide field for the triumphs of Christ. The voyage of Columbus was intended to bring America into the Christian fold.

3. Daily providence.

4. The sepulchre.

V. Holiness. Human knowledge does not sanctify, it often pollutes, and there is also a knowledge of Christ which leaves us in sin and under condemnation. But this knowledge leads to holiness. Conclusion:

1. Would you possess this knowledge? You must count all this but loss for it.

2. If this knowledge is incalculably excellent, then it is our duty to diffuse it. (R. Watson.)

The excellency of the knowledge of Christ

I. It surpasses all other.

II. Is only communicated by the spirit of God.

III. Exalts the nature of man.

IV. Brings peace, holiness, salvation.

V. Is permanently valuable.

VI. Is worth any sacrifice.

VII. Secures eternal gain. (J. Lyth, D. D.)

I. What this knowledge is.

1. Comparatively--

(1) It stands opposed to the ignorance of the heathen (1Co_1:21; Rom_1:21; Act_17:23).

(2) It is distinguished from the knowledge of the law of Moses (Joh_1:17; Heb_10:1).

(3) It is superior to the speculative unsanctified notions of nominal Christians (Tit_1:16; 2Ti_3:5; 2Ti_2:19; Luk_13:27).

2. Positively. It is--

(1) Spiritual (Eph_1:17; Joh_6:63).

(2) Supernatural (1Co_2:14); the sole prerogative of the supernaturally renewed man.

(3) Experimental (2Th_2:10; 1Pe_2:2-3).

(4) Practical It is sometimes put for the whole of religion (1Jn_2:3-4).

3. Specifically. It is the knowledge of Christ.

(1) Christ Himself is the object of it.

(2) His character, also, and office and work (1Co_2:2; Joh_1:14).

(3) Faith is included (Isa_53:11; Psa_9:10).

II. Its excellency.

1. It is most necessary. Of many things we may be ignorant, because we cannot attain the knowledge of them; and of many others we may safely be ignorant; but this knowledge is necessary to salvation (Pro_19:2). There can be no faith in or love to Jesus without it. Satan takes the greatest pains to prevent its attainment, and God to communicate it (1Ti_2:4).

2. Most heavenly. Every good gift comes from God, but this especially (2Co_4:6; Isa_54:13).

3. Most useful.

4. Every kind of knowledge is useful in its place; for it is to the mind what light is to the eyes; but this exceeds all other.

(1) It converts the soul (Act_26:18);

(2) regenerates (Col_3:10);

(3) humbles; other puffs up (Isa_6:5; Job_40:4; Rev_1:17);

(4) encourages (Psa_9:10; Eph_1:13; 2Ti_1:12).

4. Is most pleasant. Knowledge in general is grateful to the mind, yet some kinds are painful (Ecc_1:18). There must be a good deal of pains to get it, a good deal of care to keep it; the more we know the more it seems to us remains to be known, and the folly and misery of man the more apparent. But this knowledge is easily attained, and he who increaseth it increaseth joy (Psa_119:72; Psa_119:162; Jer_15:16).

Conclusion: Is this knowledge so excellent, then?

1. Do we possess it? (1Co_15:34; Joh_3:19). If not, seek it at once (Jam_1:5; Pro_2:3-7).

2. If so, be thankful (Mat_13:16; Luk_10:21; Jer_9:23-24).

3. But do not be proud. The wisest know but little of what is to be known (Hos_6:3; 2Pe_3:18). (G. Burder.)

The excellency of the knowledge of Christ

If the soul be without knowledge it is not good. This is true in regard to worldly knowledge; much more to heavenly.

I. Its object--Christ Jesus. It--

1. Comprehends adoring views of the Divinity of His Person. Do away with these, and scriptural revelation becomes chaos.

2. Involves intelligent apprehensions of the mediatorial and vicarious character of His work (Rom_3:25).

3. Includes a believing and experimental acquaintance with the way in which sinners become interested in the blessings of redemption by being reconciled to God through faith in Christ.

4. Implies an obedient regard and solemn recognition of the high authority of Christ as King and Lawgiver.

II. Its nature.

1. It is not visual and corporeal, but intellectual and theoretical. The former was the ease in the days of our Saviours flesh, and yet to many it was of no avail. While something more than head knowledge is required, yet that is essential. Ignorance is not the mother of devotion.

2. Experimental and appropriating; this is unintelligible to carnal men. Who can make a blind man understand colours, or a deaf man sounds. Sin has got into the heart, Christ also must get there.

3. Practical and constraining. Mere uninfluential knowledge of Christ will only aggravate the sinners doom. Hell is full of it, Does your knowledge, then, lead you to love good works, to hate sin, to be humble and obedient?

III. Its excellency.

1. It is the essence of all gospel truth.

2. By it alone we obtain a comprehensive and accurate knowledge of the Divine character. The world by wisdom knew not God, but he that hath seen Christ, hath seen the Father.

3. It may be seen in the excellency of those who have made and still make it their chief study. Angels, Prophets, Apostles, and the greatest of uninspired geniuses--Bacon, Newton, Milton, Locke.

4. In the excellent effects it produces on individual character. There is no necessary connection between science and sanctity, but that between the knowledge of Christ and purity and charity is inevitable.

5. In its improving influence on society at large. Compare heathen nations with Christian.

6. The possession of it stander in inseparable connection with the salvation of the soul. What is civilization compared with this?

7. It shall outlive and eclipse all other knowledge. (Josiah Redford.)

The excellency of this knowledge

arises from the fact--

I. That in Christ all Divine and human excellencies are combined. Whatever beauty resides in the Divine attributes, for in Him dwelleth all the fulness of the Godhead bodily, and whatever perfection of human virtues, because He was holy, harmless, undefiled, etc.

II. That it has a transforming and assimilating effect on all who believingly contemplate it. God is love, and he that dwelleth in love, etc. Beholding His glory, we are transformed, etc.

III. It is intimately connected with our justification. As faith is belief of the truth, this knowledge includes it.

IV. Its tendency is to generate lively hope, and fill the soul with peace and joy.

V. It fits the soul for heaven. This is life eternal, etc.

VI. It will be forever increasing. However high the saints may rise, still Christ will be the inexhaustible source of their increase of knowledge. Conclusion: If the knowledge of Christ be so excellent--

1. It should be our constant and vigorous effort to increase in it daily.

2. We should endeavour to extend it to as many of our fellow creatures as we can reach. (A. Alexander, D. D.)

I. What knowledge of Christ is that which is so excellent? It is--

1. Extensive. Apprehending Him as--

(1) Christ, i.e., His nature and offices--the anointed Prophet, Priest, and King.

(2) Jesus, i.e., His intention and execution of those offices--viz., salvation.

(3) Lord, i.e., the consequents of those offices--dominion in Christ, subjection in us (Rom_14:9). Many will take Christ as Saviour who will not own Him as Lord, but this is to apprehend Christ without His crown, and so not an excellent knowledge.

2. Appropriating. The marrow of the gospel lies in the pronouns my and ours. To apprehend Christ yours on good grounds is the excellency of this knowledge.

3. Effectual. It has a powerful efficacy on the heart and life.

(1) On the judgment; when this knowledge in Christ is exalted as the chiefest among ten thousand, and the richest treasure esteemed dross in comparison with His riches.

(2) On the affections. To kindle desire and raise joy in Christ.

(3) On the practice. The profits of sin and its pleasures are renounced as well as self-righteousness.

4. Fiducial. It brings the soul to rest in Christ and His righteousness alone for pardon and acceptance, and to cast away all those rotten proofs of good nature, harmlessness, accomplishments, etc.

6. Useful. He that has it studies to improve Christ, and to use Him for those blessed purposes for which He is given (Php_3:9-10).

II. Why this knowledge is excellent. Because--

1. It is that knowledge which the most excellent creatures on earth and the most exalted in heaven desired, obtained, and gloried in. Abraham (Joh_8:56); Moses (Heb_11:26); the Prophets (1Pe_1:10-11); and Kings (Luk_10:23-24); Paul (1Co_2:1-2); angels (1Pe_1:12; Exo_37:9).

2. In knowing Christ we know the glorious excellencies of God (Joh_14:7; Col_1:15; Heb_1:3; 2Co_4:6).

3. It makes those who have it excellent (2Co_3:16; 2Co_3:18; 1Jn_3:2; Philip. 3:21). Note the degrees by which fallen man is raised by this knowledge.

(1) The removal of that which makes him vile (2Pe_2:20).

(2) Partaking of the Divine nature, i.e., of His holiness, the image of God (Col_3:10). All things pertaining to life and godliness are given through this knowledge (2Pe_1:3-4).

(3) Investing us with the righteousness of Christ (Isa_53:11).

(4) Eternal glory (Joh_17:3).

III. Christ Himself is most excellent, therefore this knowledge is excellent knowledge.

1. There is nothing in Him but is excellent. There is a mixture in all created beings--the heavens (Job_15:15); angels (Job_4:18); but Christ is altogether lovely and higher than the heavens.

2. All the excellencies that are in the creatures are eminently in Christ.

3. All these excellencies are in Him in a more excellent manner.

(1) Perfectly, without a shadow of imperfection.

(2) Infinitely, without limit.

(3) Unchangeably and eternally.

4. Innumerably more excellencies than are in all creatures together are in Christ alone, for in Him dwelleth all the fulness of the Godhead bodily.

IV. Uses.

1. Reproof to those who neglect or despise this knowledge.

(1) Those who are not diligent to get and increase it. No knowledge worth having is to be had without diligence, and how sad that many are so busy about lower knowledge that they say they have no time for this.

(2) Those who strive not to communicate this knowledge. To this may be attributed the ruin of families and commonwealths, and lays you under dreadful threatenings.

2. Exhortation.

(1) To those that want it--be you persuaded to get it.

(2) To those of you who have some of it--grow in it.

(3) To attain it.

(a) Be convinced of and humbled for your want of it.

(b) Lay a good groundwork in the principles of the knowledge of Christ, otherwise you will but build in the air (Heb_6:1).

(c) Let the Word of God be familiar to you (Col_3:16; Joh_5:39; Deu_6:6-9).

(d) Make use of those who are already acquainted with Christ (Heb_10:25; Pro_13:20; Pro_15:7).

(e) Be much in seeking God (Jam_1:5).

(4) To grow in it.

(a) Make all your other knowledge subservient to this. See Christ in everything that is good, make your knowledge of what is evil heighten your desire of Christ.

(b) Get nearer Him and keep near.

(c) Fix the eye of your souls upon Him (Exo_37:9). Study the excellences of His person, the advantages of His offices, the riches of His grace.

(d) Seek it not for curiosity, but that you may enjoy Christ more.

(e) Content not yourselves with light without heat. Let every spark of knowledge kindle zeal and love.

(f) Live up to the knowledge you have; that is the way to attain more. Let the light that shines in your minds shine in your lives (Joh_7:17).

(g) Let humility keep pace with knowledge.

(h) Make use of Christs prophetical office. (D. Clarkson, B. D.)

The more excellent knowledge

I. The object of this knowledge. Unlike all other objects of human study it is single. Human science diverges into several branches. And then it is not a thing or a system, but an individual. It is a knowledge of Christ Jesus as--

1. God. To take a lower view of Him is to degrade His dignity and destroy His atonement. He is the Creator, and as the creator of a thing, must be greater than the thing created, so the knowledge of Christ must be superior to that of nature.

2. The only revealer of God. You may study science in all its branches and be totally ignorant of God. The heathen world is an evidence of this. But Christ is the revealer of the Fathers mind and heart.

3. The Redeemer. As guilty sinners, under the curse and condemnation of the law, we wanted a Saviour who should bear our sins and provide such a salvation as would harmonize the moral attributes of God, and make it honourable in God to pardon. Jesus Christ is such a Saviour.

4. The Provider and the channel of the Holy Spirit, by whose power alone we become living souls. Unspeakable as is Gods precious gift to us, without the gift of the Spirit it had been of no avail. Take out the science of dynamics from the other sciences and you reduce them to a shadow. The Spirit provides the spiritual dynamics of Christianity and makes redemption effective.

II. Its transcendent excellency.

1. Its majesty and grandeur. What is there that can be compared to it. The time will come when those around whose name an halo of scientific glory exists will stand upon the confines of eternity. Where will the splendour of human science be then?

2. Its certainty. There is a degree of uncertainty attaching to all science. You will rarely find two scientists perfectly to coincide. But there is no doubt as to Christs personality, the lustre of His Deity, the efficacy of His atonement, etc. The only uncertainty is that which mans depraved nature invents.

3. Its adaptation to the highest interests of our nature, and its supply for all our yearnings after happiness, knowledge, and a nobler state of being.

4. The only knowledge that meets the solemnity of a dying bed is this. Here Bacon and Butler had to lie their dying heads. (O. Winslow, D. D.)

The excellency of Christian knowledge

Knowledge is one of the most valuable of all attainments. Happiness and usefulness depend upon it. The image of God consists in knowledge as well as righteousness, etc. It is indispensable for the formation of character and the regulation of conduct. All knowledge is good, but its highest subject is the greatest Being. Hence it follows that religion must of necessity embrace the highest kind of knowledge, and the knowledge of Christ is that of God manifest in the flesh, exemplifying the perfections of the Divine character, fulfilling the purposes of the Divine mind. This is the theme to which the apostle deliberately bent his unequalled powers, and the more we know of it the less shall we wonder that he determined to know nothing else. This is the theme in which he prays that believers may be well instructed (Eph_1:16-19; Eph_3:14-19.)

I. What is implied in this knowledge of Christ. The whole substance of gospel truth, because every truth in Scripture relates to Him, and derives its value and use from this connection. In this view the knowledge of Christ is not limited to the facts of His personal history, but represents the sum and substance of saving knowledge. It is remarkable how Paul makes every other topic tributary to this. When he refers to the principles of natural religion it is to awaken sinners to their need of Christ. When he speaks of the past history of the world it is to show how it was a preparation for Him. He expounds the prophets, the types, the obligations of the moral law, all with reference to Him. He cannot recommend charity without speaking of Christ, nor express gratitude for temporal mercies without thanking God for His unspeakable gift (Col_3:11). Christ, then, is the one grand subject of the gospel, and everything, whether in nature, providence, or Scripture, is to be viewed in its relation to Him.

II. Its peculiar excellency and transcendent value. Knowledge is excellent in proportion to--

1. The greatness and dignity of its subject. Some subjects are so inconsiderable that the knowledge of them is of little value, and a mind may be full of them without being enlarged, because the subject of its thought is insignificant. There is a distinction between the subject of our thoughts and the mere fact which may give rise to them; e.g., in examining a flower a peasant may be studying the Divine perfections; in examining a world a philosopher may be studying the mere laws of matter; and hence the grandeur of a subject is not to be estimated by the magnitude of the object, but by the quality or relation which occupies the mind. On this principle the humblest disciple may be occupied with loftier contemplations than ever occur to an irreligious philosopher.

2. Its certainty. The mind may be dazzled by a splendid conjecture, and astonished by a wonderful narrative, but it can rest in neither until verified. The knowledge of Christ excels all other, inasmuch as it rests on the infallible testimony of God.

3. Its necessity. There are many interesting subjects of curious research, but they are not of urgent concern. There are others necessary for some, but not for all. But in the knowledge of Christ all men are deeply interested, inasmuch as their safety and happiness depend upon it.

4. The magnitude of the evils it averts and the value of the benefits it secures. Secular knowledge is valuable because it averts temporal calamities and promotes temporal comfort, but the knowledge of Christ has reference to the interests of the immortal soul.

5. The moral influence it exerts. Many kinds of knowledge have no direct influence on character or conduct, but in this knowledge, all that is useful in truth is blended with whatever is beautiful in morals, and both are so represented that no man can be familiarized with the Bible without being elevated. Take, e.g., the character of Christ.

6. The stability of its objects and the permanence of its use. The things which are seen are temporal, etc. Religion only, of all the forms of human knowledge, is immortal; the usefulness of every other is only temporary. (J. Buchanan, D. D.)

Christ Jesus duly prized

I. The manner in which the apostle delivers himself on this great subject.

1. He openly professeth his esteem of Christ above all, and that not in general, but from his own experience, which teacheth us that the saints should avowedly profess their superlative esteem of Christ. Christ is not only to be enjoyed but to be confessed. This is for His glory, and that others may fall in love with Him.

2. With the utmost certainty--yea, doubtless. He was not halting between two opinions. This is necessary for us with respect--

(1) To the outward truths of religion, because--

(a) Doubts are both afflictive and sinful.

(b) They are enemies to our faith.

(c) They are the spring of apostasy.

(d) They are prejudicial to the growth of religion. So, then, for confirmation, study the word of truth; give yourselves up to the teaching of the Spirit of truth, and walk in the truth.

(2) To the inward truth of religion. We should seek this certainty.

(a) Because the saints may attain to it. He that hath my commandments etc. Give diligence to make your calling, etc. sure.

(b) Because doubts are hurtful.

(c) The case of our day calls for it. A doubting Christian is unfit to act for Christ in a difficult time. Therefore awake from sleep; walk closely with God; examine yourselves; receive the Spirit so freely given of God to bear witness with yours.

3. With affection, counting all things loss and dung. The excellency of Christ naturally fires gracious hearts, because--

(1) All their hopes are in Him, and

(2) all their desires.

II. The grand scope of the apostle. Jesus is absolutely matchless. All sheaves bow to Him. The transcendent excellency of Christ is proved.

1. By testimony on the part of--

(1) God (Isa_13:1; Joh_3:16).

(2) Angels (Luk_2:10-14).

(3) Saints in heaven.

(4) Saints on earth.

(5) His enemies.

2. By evidence.

(1) He is God, the true God and eternal life; therefore His excellence is infinite.

(2) He is commensurate to the desires of the soul, which all the creatures combined are not. But it pleased the Father that in Him should all fulness dwell.

(3) Whatever excellence is in anything else, it is derived from Him.

(4) All things besides Christ cannot make a man happy, but Christ can.

(a) The creatures want sufficiency; but Christ is completely satisfactory (Psa_73:25).

(b) Certainty; but Christ is unchangeable.

(5) He can do for us what no other can, procure pardon for sin, peace with God, a right to heaven.

3. By comparison. No person or thing is to be compared with Him.

(1) Men on earth; the greatest one His vassals, the best only good through Him.

(2) Saints in heaven are only like the lilies wearing a glory for which they never toiled.

(3) Angels are all servants.

(4) The highest earthly good is a broken cistern, and even grace and glory are but His gifts.

III. Uses.

1. They have a poor portion who are without Christ.

2. They have made a good choice that have received Christ.

3. We are to stand on nothing so as we may gain Christ. (T. Boston, D. D.)

I. That only is the true knowledge of Christ which terminates in an interest in and enjoyment of Him. To confirm this consider--

1. That all the knowledge of Christ that brings not to Him is but splendid ignorance according to the Word.

2. That knowledge of Christ which is not an interest in Him is mere opinion which is dubious and uncertain. It may be a good opinion, but it is not certainty. You will not commit your money to a stranger of whom you have only a good opinion. So it is with those who have only a speculative knowledge of Christ. Two points of saving knowledge exemplify this. Do you take Him for and instead of all? (Mat_13:45-46). Have you committed your soul unto Him?

3. The true knowledge of Christ engages the heart and captivates the soul--They that know Thy name will put their trust in Thee. As the loadstone draws iron, so does Christ the sinner.

4. The saving knowledge of Christ differs not in kind, but degree, from heavens happiness (Joh_17:8).

II. All things are but loss is comparison with this knowledge.

1. In what respect?

(1) Singly.

(2) All together. What are the stars without the sun?

2. Proofs and illustrations.

(1) An interest in Christ makes God ours, for lie is God.

(2) This interest is the one thing necessary.

All things must go for necessaries (Mat_6:25). Other things are mere conveniences. Mans desire is to be happy, and nothing outside of Christ is necessary to this end, for with Christ man may be happy and lack every earthly blessing (Php_4:13). Everything that one really needs is comprehended in this: He that spared not His own Son etc.

(3) This interest is satisfying to the soul, while nothing else can give satisfaction, He is substance, all else is shadow and dream. In Him are both suitability and fulness.

(4) This interest is a most enriching interest--All things are yours.

(a) The Christian hath more in possession than the greatest on earth. What so great as a kingdom? The Christian hath the kingdom of God within him. Monarchs lose their kingdoms because they are outside them. Christ is in us the hope of glory.

(b) The little that a Christian hath, having Christ, is more valuable than the abundance of a Christless man.

(c) The Christian makes a sanctified use of what he possesses, and so all things work together for good. The abundance of the ungodly is their curse.

(d) What the Christian hath he hath for nothing, but others will have to pay a dear reckoning for what they have--What is a man profited, etc.

(e) The Christian hath a far better right to his little, for it comes by covenant and not simply by common providence.

(f) The Christians portion is but an earnest.

(5) This interest is the only lasting interest. It will abide when we have lost all other things (Mat_6:19-20).

3. An induction of particulars.

(1) Knowledge of other things is no way comparable to the knowledge of Christ either for pleasure or profit. Grotius said, I have destroyed life, laboriously doing nothing.

(2) Compared with Christ riches are lighter than vanity (Pro_23:5).

(3) Worldly reputation depend, upon the uncertain thoughts of others and may be easily stained; but the Christian shall shine with eternal honour.

(4) There is no ease that is permanently pleasant but in Christ.

(5) Friends are much valued, but how often do they prove themselves like brooks dried up (Job_6:15). Christ is a friend that will help in all cases.

(6) Domestic and social relations are great mercies, but we must part from them.

(7) Liberty is but a devils chain without Christ.

(8) Life and self are loss without Christ.

III. Uses.

1. Of Information.

(1) How foolish are men who, like Martha, are diligent to get other things, but who neglect the one thing needful.

(2) Men are gainers, lose what they will for Christ.

2. Of exhortation.

(1) Christ is willing to receive you.

(2) Consider what you are without Him.

(3) An interest in Christ is the best interest you can have in the world. (T. Boston, D. D.)

That I may win Christ.

1. Christ is gained when we get an interest in Him and in His benefits (1Co_1:9; Heb_3:14). The ungodly have no part in Him. The apostle had won Christ already, but he would win a full enjoyment of Him.

2. The word κερδησω is put in opposition to the loss he had incurred, and means that there was enough in Christ to compensate him.

I. What gain we have in having Christ.

1. He is our ransom from the wrath of God, and so you have somewhat whereby to appease your guilty fears (Col_1:14).

2. He hath purchased Gods favour that we may have comfortable access to Him (Heb_10:19).

3. Our natures are renewed, and not only the favour and fellowship of God restored, but His image also (Tit_3:5-6; 2Pe_1:4; Heb_12:10).

4. Christ is our treasury and storehouse, from whence we fetch all our supplies (1Co_1:30).

5. By Him we are made heirs of eternal life (Rom_8:17).

II. How much this gain excels all other.

1. It is most comfortable, for here is comfort at all times and in all cases (Php_1:21).

2. Most universal (1Co_3:22-23; 1Ti_4:8).

3. Everlasting (Luk_10:42).

4. Sanctifying.

III. Uses.

1. For reproof of--

(1) Those who take no pains to get it (Mat_16:26; Luk_16:25).

(2) Those who part with Christ for temporal profit (Heb_12:16).

2. Per instruction.

(1) If Christ be gain then we may make some losses for Christ if we may not have them and Him too (Heb_11:26; Mar_10:29-30).

(2) We should not murmur when others go away with other things, if we have Christ (Psa_17:14-15).

3. To persuade you to get Christ.

(1) He is the best gain if God be preferred before the creature, eternal glory before finding riches, the soul before the body.

(2) This gain may be gotten at a cheap rate (Isa_55:1; Rev_3:18). (T. Manton, D. D.)

Winning Christ

I. It is the Christians grand object, and should be the design of every one to win or gain Christ.

1. What it is to win Him and how. It is to get Him to be ours and enjoy Him. It imports that we are naturally without Him (Eph_2:12).

(1) We must work and win as labourers do (Php_2:12).

(2) We must fight and win as soldiers--The kingdom of heaven suffereth violence, etc. Whenever a soul is on its way to Christ, the alarm is sounded in hell, and if the soul would bare Him it must be in opposition to flesh and blood, and principalities and powers.

(3) We must wrestle and win as those do who strive for the mastery (Eph_6:12-14).

(4) We must run and win as racers do.

(5) We must trade and win as merchants do (Mar_10:22).

2. Some reasons.

(1) If we win Christ we gain all (Mat_13:45-46).

(2) If we win not Christ we gain nothing and lose all (Mat_16:26).

II. Those whose grand object is to win Christ, will count all but dung that comes in competition with this bargain. They will count--

1. Nothing too much for Him, but be content to have Him on any terms.

2. Cost what it will they will not think they are even hands but gainers.

3. Have what they will they will count they have nothing while they have not Christ.

4. Be about them what they will, if Christ be not in them they will count them loathsome.

5. Be in their way what will, to hinder them from Christ, they will shovel it out of the way rather than be kept back from Christ.

III. They are truly winners, lose what they will, who gain Christ. Winning Christ--

1. We gain a ransom for our souls.

2. A treasure. Solomon counted all that was in the world as two great cyphers--vanity and vexation. But in Christ all is precious; grace, pardon, peace. They were purchased with precious blood (1Pe_1:19; they are wrapped up in precious promises (2Pe_1:4).

3. That which will turn everything to our advantage--All things work together for good. This is the stone that turns all to gold.

4. A heirship. (T. Boston, D. D.)

To win Christ

I. Is great gain.

II. Is the noblest object of ambition.

III. Is worthy of every sacrifice.

IV. Requires self-renunciation and faith (verse 9).

Winning Christ

To the apostle Christ was--

I. So identified with the truth, that when he gained Him he gained the highest knowledge.

II. So identified with the life that when he gained Him he was endowed with the noblest form of it.

III. So identified with spiritual influence, that when he gained Him his whole nature was filled with power and gladness. (Professor Eadie.)

Winning Christ

The world has ever shown curiosity with regard to the inner lives of its great men. Hence it is that few branches of literature are more popular than autobiographies. The Church shares this curiosity with regard to the eminent servants of Christ; and it has pleased God with regard to two of them to gratify this feeling. David and St. Paul are to us more than historic characters; we are admitted into the inner workings of their hearts. In the text we have the key and master spring of all the apostles actions and motives.

I. What is meant by winning Christ.

1. Remember that St. Paul did not write these words in the first fervour and flush of a new conversion. It often happens with new converts that their impressions and resolutions are like the early blossoms of spring, which perish in the bitter winds. When the apostle wrote these words he had been serving Christ for thirty years, and had derived no earthly advantage, but had suffered every earthly loss for Him. Can any votary of pleasure after thirty years service of self, sin, and Satan say that there is nothing more he desires so much as a few more of those sinful gratifications?

2. That which was before St. Paul was not Christianity but Christ. There is a wide difference between a system and a Saviour, between abstract truth and a living, loving person. This is always the object which St. Paul sets before himself and his readers; hence the vital interest of his life and writings.

3. The apostle desires to win Christ and be found in Him. Here we have the key phrase of St. Pauls writings; but it is only a continuation of the Masters teaching (Joh_15:1-27)

(1) This has reference to the believers legal condition before God. By faith man becomes one in Christ, and when God looks upon him, He looks upon him as being a man in Christ.

(2) But this has also a moral reference, being quickened in Christ from the death of sin to the life of righteousness. There is a great distinction between all human morality and the morality of the gospel. Heathen morals are many of them very beautiful, but they lack the grand disideratum--the motive power. In the gospel we get not only perfect precepts, but the motive union with Christ. And there is this distinction. In ancient times there were thousands of followers of the systems of Aristotle or of Plato, but whoever heard of such an expression as in Aristotle. Christ, however, is not an external teacher, but He is in me and I in Him, and so I have power to obey His law.

II. What is involved in this.

1. The loss of all that St. Paul counted gain. If ever a man could have gone to heaven without Christ it was he. He was conscientious, earnest, and ecclesiastically all that could be required. He had a high position and brilliant prospects. But he gave up everything to come as you must come, an empty handed, empty hearted sinner to Christ. But besides self-righteousness and worldly advantages to be given up, a Christian must expect to bear ridicule and persecution.

2. But for all this loss he was amply compensated by the gaining of Christ. What will be the wealth of all the Indies to us when we come to die. (Canon Miller.)

Winning Christ

I. The person who wishes to win Christ. This coming from Paul awakens--

1. Admiration. What an instance of the influence of Divine grace I He had been Christs bitterest foe. Here we see the prophecy fulfilled, Instead of the thorn shall come up the fir tree, etc.

2. Inquiry. Had not Paul won Him already? Yes, but his experience was the same as that of all other Christians in whom we find the good work begun but not completed. The Christian finds the war still going on in his members, desires a livelier assurance, wishes to grow in grace and to know more and more of Christ. It was exactly so with St. Paul.

II. The value of the prize. Saints are said to be the excellent of the earth; but He is fairer than the children of men--altogether lovely. They have some excellencies, He has all; theirs are derived, His original; theirs imperfect, His complete; theirs finite, His infinite. He is the fountain of life.

1. Are wisdom and knowledge valuable? In Him are hid all the treasures of them.

2. Are power and strength? He giveth power to the weak.

3. Wealth? His are unsearchable riches.

4. Life? He that hath the Son hath life.

5. Peace? In Me ye shall have peace.

6. Security? The Lord is my light and my salvation, whom shall I fear? All this gain is to be reaped in life; but the believer gains much more by death: for then we shall awake in His likeness.

III. The possibility of winning this prize. To what purpose otherwise is its display? Two questions arise.

1. Am I now a partaker of Christ? Have you ever felt your need of Him, sought Him, received Him? Do you believe in His name, renounce every other foundation, build upon Him, place all your dependence in Him? Then you may claim all the benefits of His salvation as your own.

2. May I become a par taker of Him? Him that cometh unto Me I will in no wise cast out. That you may win Him He sends forth His servants with invitations; He offers His blessings gratuitously; He throws a thousand impediments in your downward course, so that you may go to Him.

IV. The dreadfulness of losing this prize. What would you do without Christ if you were to meet with--

1. Prosperity. If a Christian met with it, he would possess it with safeguards, receive it with thankfulness, use it with diligence, as a good steward. In a worldly mans hands it is as a razor in the hands of a child--The prosperity of fools destroys them.

2. Adversity. The Christian in this has the consolation of Israel, and has more left in Christ than he has lost; but the worldling loses all without compensation.

3. Death. Only the Christian can meet that with equanimity, for Christ has robbed it of its terrors.

4. The day of judgment. (W. Jay.)

The great prize

To win Christ is the supreme achievement of this life.

I. Substitutes for Christ. Some have one thing, and others another in His place. Paul had just enumerated several things, whose possession, while he was without Christ, gave him a certain sort of pleasure.

II. But circumstances change the value of things.

III. Things he had gained by the exchange.

IV. Queries of profit and loss.

1. What is our gain without Christ?

2. What is our loss without Christ?

3. What must we lose to gain Christ?

4. What do we gain with Christ?

5. What must we do to win Christ?

6. What is the danger of losing Christ?

7. To what extent have we given up all things for Christ and the excellency of His knowledge? (L. O. Thompson.)

To win Christ and be found in Him

is perfect security and consummate blessedness. The language suggests a goal and a starting post; that I may win Christ, the goal or end I have been seeking to reach; that I may be found in Him, ready not only for resistance to old adversaries, but for a new start and onward movement towards Divine perfection. Consider--

I. What it is to win Christ.

1. To count Him gain in opposition to what Paul once counted gain. There is an entirely new estimate of gain and loss. What is gain to me is what puts me on a right footing with God. Thus I once thought that my personal qualifications of birth, privilege, attainment might do. Now I see that for any such purpose they are worthless. In view of the end for which I once pressed then I now perceive Christ to be gain. There is much implied in your perceiving this.

(1) You are in earnest as regards the end with reference to which you estimate what is gain (verse 2). Is this so? Naturally it is not so. You care little about righting your position towards God; or is it your anxiety to stand well with Him?

(2) If the latter, it is no wonder that what things were gain to you are now counted loss, for they seem but to aggravate your condition of wrong standing, however good they may be in a sense, and however you may multiply them.

(3) But just as all else is thus felt to be worthless Christ is seen to be gain. What a relief to find in Christ the reconciler and the peacemaker; the justifier of the ungodly and the revealer of God. How thoroughly He meets our case. I see an instant end of the weary attempt to amend the old position, and a way wonderfully open for the immediate occupying of a new one.

2. Christ is coveted and sought as gain. It is not enough to count Christ as gain. This is often done by those who evince an unconquerable repugnance to accept the gospel. But Christ must be really and earnestly sought as well as desired.

3. Christ is appropriated as gain. It is for nothing short of this that you are called upon to count all things but loss. This is to be done by faith alone.

4. Christ is, won so as to be enjoyed as gain; and yet not as the miser wins wealth to hoard it, or the spendthrift to waste it, but for profitable use.

II. To be found in Christ is it the fitting sequel of winning Christ.

1. For defence, that I may meet every adversary.

2. To meet and obey the high calling of God, that I may press on. As one with Him I would know more of Him. (R. S. Candlish, D. D.)

The believers refuge

Paul had previously sheltered himself in fleshly confidence.

I. The refuge.

1. There are many refuges of lies.

(1) The refuge of wilful ignorance. We are no scholars is often only an excuse for negligence and indifference. Do they wish to know better? if not the excuse will not screen the sinner in the day of Gods visitation.

(2) The refuge of carnal ease. Many live as though there were only the body to care for, and cry, Peace, when there is no peace. Remember the rich fool!

(3) Worldly pleasure. This is the refuge of many of our youth particularly. But unblessed of God it is delusive and borders close on misery.

(4) Self-righteousness, a house built on sand as Paul found it.

(5) A hasty inconsiderate profession of religion from whatever motive.

2. Opposed to all this is Christ.

(1) In His person.

(2) In His love.

(3) In His offices and work.

II. The believers safety in it against--

1. The world.

2. The flesh.

3. The devil.

Conclusion:

1. Abide in your refuge.

2. Welcome others to it. (W. Mudge, B. A.)

The superfluosness of the law

According to the design of God the advantages and sacraments of the law are of no avail since the manifestation of His Son, and that those who now beguile themselves with them lose their time and their trouble, as completely as though, after the rising of the sun, they still used the light of a lamp; or as if, in the strength of manhood, a person were retained in all the exercises and sports of childhood. (J. Daille.)

Loss for gain

Even as a poor beggar discovering a rich mine or some vast treasures, is ready to leap for joy that he has found that which will make him rich forever; he casts away his former rags, he despises his former poor and wooden furniture, for he has discovered that which will enrich him and make his condition plentiful; so the soul to whom the Lord has made this rich, this excellent discovery of Christ, he has found a mine more precious than gold, and larger than all the face of the earth; he casts off the rags of his own righteousness; his former accomplishments are now but as a beggars furniture; his heart is full of joy; he says, Rejoice, O, my soul; rejoice with me, my friends, for I have discovered the unsearchable riches of Christ. (D. Clarkson, B. D.)

The excellency of the knowledge of Christ in the excellence of its subject

If the real worth and dignity of our knowledge in any department depend on the subject to which our thoughts are directed, it were easy to show that the religious peasant may find a nobler subject of thought in the structure of a flower, than the irreligious philosopher finds in the structure of a world! (J. Buchanan, D. D.)

The relation of the knowledge of Christ to the gospel scheme

It is said of Phidias, the celebrated sculptor, that in preparing the design, and in executing the elaborate carving of the shield of Minerva, over the portico of the Acropolis of Athens, he so curiously wrought and intertwined his own name with the work, that it could not be obliterated or taken out anywhere without injuring the whole. So Jesus Christ cannot be taken away from any part of the system of Divine truth, without doing irreparable injury to the beauty and perfection of the whole Christian system--for to Him gave all the prophets witness. Christ was typically seen in Melchesidec, King of Salem; in the binding of Isaac as a sacrifice; in the persecution of Joseph. There was a knowledge of Christ Jesus set forth in the paschal lamb, as eaten by the Israelites, and in the lifting up of the brazen serpent. Christ was painted in hieroglyphics and read by the Jews in all their ceremonial observances. Look in what varied views and degrees the ancient seers had an apprehension of the excellency of the knowledge of Christ Jesus, for he was the Shiloh of departing Jacob; Isaiahs Root of Jesse; Jeremiahs Branch; Ezekiels Ruler among the people; Haggais Desire of all nations; Daniels Ancient of Days; Zechariahs Fountain; and Malachis Sun of Righteousness. All these figures had their substance in their great Antitype. All their predictions had their measure of accomplishment in Jesus Christ. The writers of the Old and New Testaments are like the cherubim overshadowing the ark--face to face, and looking down at the propitiatory, which is Christ. (J. Redford.)

The superiority of the knowledge of Christ

When we are in the dark we are glad of candlelight, and glow worms will make a fair show in our eyes; but when the sun is risen and shines in his full strength, then candlelight seems needless or offensive, and the worms that glittered in the dark, made no better show than other vermin. So when men are in the state of nature and darkness, then their Church privileges and carnal prerogatives, then their outward performances and self-righteousness, make a fine show in their eyes. They are apt to glory in them, and rely on them, as that by which they may gain the favour of God and eternal life. Ay, but when Christ appears, when the Sun of Righteousness arises in the heart and discovers His excellency, His all-sufficiency, then a mans own sparks vanish; then all his formerly beloved and rich esteemed ornaments are cast off; then all he has, and all he has done, privileges and outward services, are loss and dung. None but Christ for pardon, acceptance, life. This is the excellent effect of this excellent knowledge. (D. Clarkson, B. D.)

The excellent effect of the knowledge of Christ

The practical applications and uses of this knowledge are as important as its direct and immediate influence on the mind. The least practical kind of knowledge is useful, if it raise the mind above those sordid tendencies to which ignorance is allied; but the knowledge of geometry is the more valuable by reason of its many useful applications to mechanical arts; and astronomy itself, the sublimest of all the sciences, by reason of the aids which it affords to the practical art of navigation. The spiritual astronomy, which points to Christ as the Morning Star, gives a directory also to guide our course amidst the storms and tempests of that voyage in which we are all embarked. It lays down for our guidance a clear, simple, and comprehensive rule for the whole conduct of life, marking out the end at which we should steadfastly aim, and the means by which we should seek to attain it: and it affords us the blessed assurance that Christ Himself will be our leader, and His Spirit our guide. It is applicable, not only for our direction in every condition of life, but also for our comfort and support in the hour of trial: imparting those blessed consolations which the world can neither give nor take away; and even, in the hour of death, when all other knowledge fails, and leaves the soul to sink alone and unbefriended into eternity, this knowledge gives us that hope which is an anchor, sure and stedfast, entering into that which is within the veil. (J. Buchanan, B. D.)

The necessity of letting go every false confidence

One night an inquirer, long under deep conviction, but still unsaved, dreamt that he was walking along the edge of a terrible precipice, and fell over it into a terrible abyss. As he was failing he grasped a little branch of some bush that was growing halfway down. There he hung and cried for help. He could feel the branch giving way. He looked into the black yawning gulf beneath, and again cried out for help. Looking up he saw, in his dream, Christ standing on the edge, and saying, Let go the twig and I will save you. Looking at the terrible abyss below, he could not. He cried again; and again came the same answer. At length he felt the branch slipping, and, in the utter desperateness of his despair, he let go the branch--when, lo! in an instant, the arms of Jesus were about him, and he was safe. He awoke. It was but a dream of the night. Yet from the vividness and instructiveness of its imagery, he was enabled to let go every false confidence and rely only on the true. Would that every anxious soul would go and do like wise! (J. L. Nye.)

The true method of reflection

If we rightly reject the world it is because, in the pure processes of our spirit, we have taken from it its nutriment. And, therefore, viewing what was in Christ as in comparison with Judaism, Paul felt that the old forms and types and usages were now as the refuse which the spirit had put away on receiving for itself, and appropriating for its full health and growth and nutriment, Christs revelation. (T. T. Lynch.)

Willinghood lightening sacrifice

Men who have made the greatest sacrifices for the cause of Christ have hardly been conscious of them. So Livingstone, as late as 1857, said, I never made a sacrifice; and Hudson Taylor, the leader of the China Inland Mission, has publicly made the same statement of himself. It was in this spirit that Samuel Rutherford said, The Cross of Christ is the sweetest burden I ever bore; it is such a burden as wings are to a bird, or as sails are to a ship. (J. F. B. Tinling, B. A.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Php 3:8-11. Yea doubtless — Not only when I was first converted, but I still account both these and all things else, how valuable soever, to be but loss. Having said, in the preceding verse, that he counted his privileges as a Jew, and his righteousness by the law, to be loss, or things to be thrown away, he here adds, that he viewed in the same light all the things which men value themselves upon, and on which they build their hope of salvation: such as their natural and acquired talents, their knowledge, their moral virtue, and even their good works; yea, and all the riches, honours, and pleasures of the world; all the things in which people seek their happiness. For the excellency of the knowledge of Christ Jesus my Lord — In comparison of, and in order that I may attain, the experimental and practical knowledge of Christ, as my Lord, as my teaching Prophet, my atoning and mediating Priest, my delivering and ruling King, reigning in my heart by his grace, and governing my life by his laws. For the apostle evidently had a respect here to all the offices and characters of Christ, and intended what he says to be understood of sanctification and practical obedience, as much as of illumination and justification. And he accounted all the things he speaks of as worthless, not only because they were ineffectual to procure for him acceptance with God, but because in themselves they are of little value in comparison with the true knowledge of Christ, and of the way of salvation through him; blessings which the apostle so regarded, that he despised all other knowledge, and every human attainment, as things comparatively unworthy of his care, while pursuing his way to eternal life. For whom I have actually suffered the loss of all things — Which the world esteems, admires, loves, and delights in. It seems probable, from this, that he had been excommunicated by the Jews in Jerusalem, and spoiled of his goods: a treatment which some others, who were not so obnoxious to the Jews as he was, met with after they became Christians, Heb 10:33-34. And I count them but dung — So far am I from repenting, that I exposed myself to the loss of them. The discourse rises. Loss is sustained with patience; but dung is cast away with abhorrence. The Greek word, so rendered, signifies any vile refuse of things, the dross of metals, the dregs of liquors, the excrements of animals, the most worthless scraps of meat, the basest offals, fit only for dogs: in such a light did the apostle view every thing that would engage his dependance for justification, or stand in competition with Christ for his affection. That I may win Christ — May have him for my Saviour and Lord; may have an interest in all the offices that he sustains, and in all he hath done and suffered for the salvation of men, and may be made partaker of the benefits which he hath procured for me. And be found in him —

Vitally united to him by faith and love; not having mine own righteousness, which is of the law — That merely outward righteousness prescribed by the law, and performed in my own strength; but that which is through the faith of Christ — That justifying, sanctifying, and practical righteousness which is attained through believing in Christ, and in the truths and promises of his gospel. See on Rom 4:6-8; Eph 4:22-24; 1Jn 3:7. The righteousness which is, εκ Θεου, of, or from God — Which is the gift of his grace and mercy, and not procured by my merit; and is from his Spirit, not effected by my own strength, through the instrumentality of faith alone; a faith, however, productive of love, and of all holiness and righteousness. The phrase in the original here, την εκ Θεου δικαιοσυνην, the righteousness of, or from God, is used, says Macknight, “I think only in this passage. It is opposed to mine own righteousness, which is from the law, a phrase found in other passages, particularly Gal 3:21. Wherefore, since the righteousness from the law is that which is obtained according to the tenor of the law, the righteousness from God by faith, is that which comes from God’s accounting the believer’s faith to him for righteousness, and from his working that faith in his heart by the influences of his Spirit.” That I may know him — In his person and offices, in his humiliation and exaltation, his grace and glory, as my wisdom and righteousness, my sanctification and redemption; or, as my complete Saviour; and the power — Δυναμιν, the efficacy; of his resurrection — Demonstrating the certain truth and infinite importance of every part of his doctrine, the acceptableness of the atonement made by him for sin, (see on Rom 4:25,) opening an intercourse between earth and heaven, and obtaining for me the Holy Spirit, to raise me from the death of sin unto all the life of righteousness, (Joh 16:7,) assuring me of a future and eternal judgment, (Act 17:31,) begetting me again to a lively hope of a heavenly inheritance, (1Pe 1:3,) and raising my affections from things on earth to things above, Col 3:1-2 : and the fellowship of his sufferings — Sympathizing with him in his sufferings, and partaking of the benefits purchased for me thereby; as also being willing to take up my cross and suffer with him, as far as I am called to it, knowing that if I suffer with him, I shall also be glorified with him. See the margin. Being made conformable to his death — Being dead to the world and sin, or being made willing to confirm the gospel by enduring the tortures of crucifixion as he did, should it be his will I should do so. If by any means — Having attained an entire conformity to my great Master, and done and suffered the whole will of God; I might attain unto the resurrection of the dead — Unto that consummate holiness and blessedness, which he will bestow upon all his people when the dead in Christ shall rise first, and be distinguished with honour and glory proportionable to the zeal and diligence which they have manifested in his service.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Philippians

THE GAIN OF CHRIST

Php 3:8-9 {R.V.}.

It is not everybody who can say what is his aim in life. Many of us have never thought enough about it to have one beyond keeping alive. We lose life in seeking for the means of living. Many of us have such a multitude of aims, each in its turn drawing us, that no one of them is predominant and rules the crowd. There is no strong hand at the tiller, and so the ship washes about in the trough of the waves.

It is not everybody who dares to say what is his aim in life. We are ashamed to acknowledge even to ourselves what we are not at all ashamed to do. Paul knew his aim, and was not afraid to speak it. It was high and noble, and was passionately and persistently pursued. He tells us it here, and we can see his soul kindling as he speaks. We may note how there is here the same double reference as we found in the previous verses, gaining Christ corresponding to the previous loss for Christ, and the later words of our text being an expansion of the ‘excellency of the knowledge of Christ Jesus.’ No man will ever succeed in any life’s purpose, unless like Paul he is enthusiastic about it. If his aim does not rouse his fervour when he speaks of it, he will never accomplish it. We may just remark that Paul does not suppose his aim to be wholly unattained, even although he does not count himself to ‘have apprehended.’ He knows that he has gained Christ, and is ‘found in Him,’ but he knows also that there stretch before him the possibilities of infinite increase.

I. His life’s aim was to have the closest possession of, and incorporation in, Christ.

His two expressions, ‘that I may gain Christ and be found in Him,’ are substantially identical in meaning, though they put the same truth from different sides, and with some variety of metaphor. We may deal with them separately.

The ‘gain’ is of course the opposite of the ‘loss.’ His balance-sheet has on one side ‘all things lost,’ on the other ‘Christ gained,’ and that is profitable trading. But we have to go deeper than such a metaphor, and to give full scope to the Scriptural truth, that Christ really imparts Himself to the believing soul. There is a real communication of His own life to us, and thereby we live, as He Himself declared, ‘He that hath the Son hath life.’ The true deep sense in which we possess Christ is not to be weakened down, as it, alas! so often is in our shallow Christianity, which is but the echo of a shallow experience, and a feeble hold of that possession of the Son to which Jesus called us, as the condition of our possession of life. Christ is thus Himself possessed by all our faculties, each after its kind; head and heart, passions and desires, hopes and longings, may each have Him abiding in them, guiding them with His strong and gentle hand, animating them into nobler life, restraining and controlling, gradually transforming and ultimately conforming them to His own likeness. Till that Divine Indweller enters in, the shrine is empty, and unclean things lurk in its hidden corners. To be a man full summed in all his powers, each of us must ‘gain Christ.’

The other expression in the text, ‘be found in Him,’ presents the same truth from the completing point of view. We gain Christ in us when we are ‘found in Him.’ We are to be incorporated as members are in the body, or imbedded as a stone in the foundation, or to go back to the sweetest words, which are the source of all these representations, included as ‘a branch in the vine.’ We are to be in Him for safety and shelter, as fugitives take refuge in a strong tower when an enemy swarms over the land.

‘And lo! from sin and grief and shame, I hide me, Jesus, in Thy name.’

We are to be in Him that the life sap may freely flow through us. We are to be in Him that the Divine Love may fall on us, and that in Jesus we may receive our portion of all which is His heritage.

This mutual possession and indwelling is possible if Jesus be the Son of God, but the language is absurd in any other interpretation of His person. It is clearly in its very nature capable of indefinite increase, and as containing in itself the supply of all which we need for life and blessedness, is fitted to be what nothing else can pretend to be, without wrecking the lives that are unwise enough to pursue it--the sovereign aim of a human life. In following it, and only in following it, the highest wisdom says Amen to the aspiration of the lowliest faith. ‘This one thing I do.’

II. Paul’s life’s aim was righteousness to be received.

He goes on to present some of the consequences which follow on his gaining Christ and being ‘found in Him,’ and before all others he names as his aim the possession of ‘righteousness.’ We must remember that Paul believed that righteousness in the sense of ‘justification’ had been his from the moment when Ananias came to where he was sitting in darkness, and bid him be baptized and wash away his sins. The word here must be taken in its full sense of moral perfectness; even if we included only this in our thoughts of his life’s aim, how high above most men would he tower! But his statement carries him still higher above, and farther away from, the common ideas of moral perfection, and what he means by righteousness is widely separated from the world’s conception, not only in regard to its elements, but still more in regard to its source.

It is possible to lose oneself in a dreamy mysticism which has had much to say of ‘gaining Christ and being found in Him,’ and has had too little to say about ‘having righteousness,’ and so has turned out to be an ally of indifference and sometimes of unrighteousness. Buddhism and some forms of mystical Christianity have fallen into a pit of immorality from which Paul’s sane combination here would have saved them. There is no danger in the most mystical interpretation of the former statement of his aim, when it is as closely connected as it is here with the second form in which he states it. I have just said that Paul differed from men who were seeking for righteousness, not only because his conceptions of what constituted it were not the same as theirs, though he in this very letter endorses the Greek ideals of ‘virtue and praise,’ but also and more emphatically because he looked for it as a gift, and not as the result of his own efforts. To him the only righteousness which availed was one which was not ‘my own,’ but had its source in, and was imparted by, God. The world thought of righteousness as the general designation under which were summed up a man’s specific acts of conformity to law, the sum total reached by the addition of many specific instances of conformity to a standard of duty. Paul had learned to think of it as preceding and producing the specific acts. The world therefore said, and says, Do the deeds and win the character; Paul says, Receive the character and do the deeds. The result of the one conception of righteousness is in the average man spasmodic efforts after isolated achievements, with long periods between in which effort subsides into torpor. The result in Paul’s case was what we know: a continuous effort to keep his mind and heart open for the influx of the power which, entering into him, would make him able to do the specific acts which constitute righteousness. The one road is a weary path, hard to tread, and, as a matter of fact, not often trodden. To pile up a righteousness by the accumulation of individual righteous acts is an endeavour less hopeful than that of the coral polypes slowly building up their reef out of the depths of the Pacific, till it rises above the waves. He who assumes to be righteous on the strength of a succession of righteous acts, not only needs a profounder idea of what makes his acts righteous, but should also make a catalogue of his unrighteous ones and call himself wicked. The other course is the final deliverance of a man from dependence upon his own struggles, and substitutes for the dreary alternations of effort and torpor, and for the imperfect harvest of imperfectly righteous acts, the attitude of receiving, which supersedes painful strife and weary endeavour. To seek after a righteousness which is ‘my own,’ is to seek what we shall never find, and what, if found, would crumble beneath us. To seek the righteousness which is from God, is to seek what He is waiting to bestow, and what the blessed receivers blessedly know is more than they dreamed of.

But Paul looked for this great gift as a gift in Christ. It was when he was ‘found in Him’ that it became his, and he was found ‘blameless.’ That gift of an imparted life, which has a bias towards all goodness, and the natural operation of which is to incline all our faculties towards conformity with the will of God, is bestowed when we ‘win Christ.’ Possessing Him, we possess it. It is not only ‘imputed,’ as our fathers delighted to say, but it is ‘imparted.’ And because it is the gift of God in Christ, it was in Paul’s view received by faith. He expresses that conviction in a double form in our text. It is ‘through faith’ as the channel by which it passes into our happy hands. It is ‘by faith,’ or, more accurately, ‘upon faith,’ as the foundation on which it rests, or the condition on which it depends. Our trust in Christ does bring His life to us to sanctify us, and the plain English of all this blessed teaching is--if we wish to be better let us trust Christ and get Him into the depths of our lives, and righteousness will be ours. That transforming Presence laid up in ‘the hidden man of the heart,’ will be like some pungent scent in a wardrobe which keeps away moths, and gives out a fragrance that perfumes all that hangs near it.

But all which we have been saying is not to be understood as if there was no effort to be made, in order to receive, and to live manifesting, the ‘righteousness which is of God.’ There must be the constant abandonment of self, and the constant utilising of the grace given. The righteousness is bestowed whenever faith is exercised. The hand is never stretched out and the gift not lodged in it. But it is a life’s aim to possess the ‘righteousness which is of God by faith,’ because that gift is capable of indefinite increase, and will reward the most strenuous efforts of a believing soul as long as life continues.

III. Paul’s life’s aim stretches beyond this life.

Shall we be chargeable with crowding too much meaning into his words, if we fix on his remarkable expression, ‘be found in Him,’ as containing a clear reference to that great day of final judgment? We recall other instances of the use of the same expression in connections which unmistakably point to that time. Such as ‘being clothed we shall not be found naked,’ or ‘the proof of your faith . . . might be found unto praise and glory and honour at the revelation of Jesus Christ,’ or ‘found of Him in peace without spot, blameless.’ In the light of these and similar passages, it does not seem unreasonable to suppose that this ‘being found’ does include a reference to the Apostle’s place after death, though it is not confined to that. He thinks of the searching eye of the Judge taking keen account, piercing through all disguises, and wistfully as well as penetratingly scrutinising characters, till it finds that for which it seeks. They who are ‘found in Him’ in that day, are there and thus for ever. There is no further fear of falling out of union with Him, or of being, by either gradual and unconscious stages, or by sudden and overmastering assaults, carried out of the sacred enclosure of the City of Refuge in which they dwell henceforth for ever. A dangerous presumptuousness has sometimes led to the over-confident assertion, ‘Once in Christ always in Christ.’ But Paul teaches us that that security of permanent dwelling in Him is to be for ever in this life the aim of our efforts, rather than an accomplished fact. So long as we are here, the possibility of falling away cannot be shut out, and there must always rise before us the question, Am I in Christ? Hence there is need for continual watchfulness, self-control, and self-distrust, and the life’s aim has to be perpetual, not only because it is capable of indefinite expansion, but because our weakness is capable of deserting it. It is only when at the last we are found by Him, in Him, that we are there for ever, with all dangers of departure from Him at an end. In that City of Refuge, and there only, ‘the gates shall not be shut at all,’ not solely because no enemies shall attempt to come in, but also because no citizens shall desire to go out.

We should ever have before us that hour, and our life’s aim should ever definitely include the final scrutiny in which many a hidden thing will come to light, many a long-lost thing be found, and each man’s ultimate place in relation to Jesus Christ will be freed from uncertainties, ambiguities, hypocrisies, and disguises, and made plain to all beholders. In that great day of ‘finding,’ some of us will have to ask with sinking hearts, ‘Hast thou found me, O mine enemy?’ and others will break forth into the glad acclaim, ‘I have found Him,’ or rather ‘been found of Him.’

So we have before us the one reasonable aim for a man to have Christ, to be found in Him, to have His righteousness. It is reasonable, it is great enough to absorb all our energies, and to reward them. It will last a lifetime, and run on undisturbed beyond life. Following it, all other aims will fall into their places. Is this my aim?

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

Chapter 11

THE KNOWLEDGE OF CHRIST.

Php_3:8-18 (R.V.)

MR. ALEXANDER KNOX, in a letter to a friend, makes the following remark: "Religion contains two sets of truths, which I may venture to denominate ultimate and mediatory: the former refer to God as an original and end; the latter to the Word made flesh, the suffering, dying, rising, ruling Saviour; the way, the truth, the life. Now I conceive these two views have almost ever been varying, in the minds even of the sincerely pious, with respect to comparative consequence; and while some have so regarded the ultimate as in some degree to neglect the mediatory, others have so fixed their views on the mediatory as greatly and hurtfully to lose sight of the ultimate." This writer refers to Tillotson on one side, and Zinzendorf on the other, as instances of these extremes; and indicates that perhaps his own leaning might be a little too much in the former direction.

It can hardly be doubted that there is something in this suggestion. In the guidance and training of the soul some aim mainly at right dispositions towards God and His will, without much dwelling on what Knox calls mediatory truths; because they assume that the latter exist only with a view to the former; and if the end has been brought into view and is coming to be attained, there is no special need of dwelling on the means. Others aim mainly at receiving the right impressions about Christ dying and rising, and at complying with the way of salvation as it is set forth to us in Christ; because they are persuaded that here the secret lies of all deliverance and progress, and that the end cannot otherwise be reached. And Mr. Knox suggests, with truth most likely, that such persons have often so occupied themselves with what may be called the means of salvation that they lose sight in a great degree of the end to which all tends-life in God, life in fellowship with His loving goodness and His holy will.

What application these views may have to divergences of our own day it would take too long to consider. Mr. Knoxs remark has been referred to here in order to throw light on the mental attitude of Paul. Paul will hardly be accused of losing sight of the ultimate truths; but certainly he delights to view them through the mediatory truths; and he strives to reach the ultimate victory, through the most realising application to his heart and life of what those mediatory truths embody and disclose. Through the mediatory truths the ultimate ones reveal themselves to him with a wealth and an intensity otherwise unattainable. And the eternal life comes into experience for him as he takes into his soul the full effect of the provision which God has made, in Christ, to bestow eternal life upon him. That order of things which is mediatory is not regarded by Paul only as a fitting introduction, on Gods part, to His ultimate procedure; it is also in the same degree fitted to become for the individual man the medium of vision, of assurance, of participation. In other words, Paul finds God and makes way into goodness through Christ; and not through Christ merely as an embodied ideal, but through union to Christ Divine and human, Christ living, dying, rising, redeeming, justifying, sanctifying, glorifying. He never pauses in any of these, so as to fail in looking onward to God, the living God, But neither does he pass on to that goal so as to disregard the way unto the Father. If he could have foreseen the method of those who are striving in our day to bring men to the blessedness which Christianity holds out by dwelling exclusively on Christian ethics, he might have sympathised with their ethical intensity; but he would surely have wondered that they failed to find in Christianity more pregnant springs of motive and of power. Perhaps he would even be moved to say, "O foolish Galatians (or Corinthians), who hath bewitched you?" Not less, it must also be said, might he wonder at many a gospel preacher, who rehearses the "way of salvation" until the machinery clanks and groans, unable apparently to divine-unable, at least, to bring out-that glory of God in it, that wonderful presence and influence of infinite holiness, goodness, and pity, which make the gospel the power of God.

We, meanwhile, shall do well to imitate the charity of Mr. Knox, who cordially owned the Christian piety of those who might go too far either way. Few of us, indeed, can dispense with the charity that is tender to partial and imperfect views. But if we are to understand Paul, we must find our way into some sympathy with him here; not only as he is seen on this line to have attained so far in saintship, but as he is seen to be sure that this way lay much more-that on this line his road lay to the glory that should be revealed. He could contemplate the practice and growth of piety in many lights; yet it came home to him most evidently as growth in the knowledge and in the appropriation of Jesus Christ.

He has cast away for the sake of Christ the treasures so much valued by the Jews, and many a treasure more. But what he would chiefly impress on the minds of those to whom he writes is not so much the amount of what he has cast away, but rather the worth of that which he has found, and more and more is finding. The mass of things set down for loss is a mere steppingstone to this central theme. But though he tells us what he thought and felt about it, most of us learn but slowly how much it meant for him. When we sit down beside the Apostle to learn his lesson, we become conscious that he is seeing what we cannot descry; he is sensitive to Christ through spiritual senses which in us are torpid and undeveloped. Christ holds him all through. It is faith, and love, and gratitude; it is self-devotion, and obedience, and wonder, and worship; and, through all, the conviction glows that Christ is his, that "in Christ" all things have changed for him. In Christ we have redemption through His blood, the forgiveness of sin. He hath made me accepted in the Beloved. I live; yet not I, but Christ. In Christ, old things have passed away, all things are made new. Christ is made of God unto us wisdom, righteousness, sanctification, and redemption. Who shall separate us from the love of Christ?" The intense heat of this conception of Christ, it must once more be said, gives its distinctive character to the religious life of Paul. May we not say that the lamentable distinction of a great deal of current Christianity is the coldness of mens thoughts about their Saviour? The views of many may be characterised as "correct, but cold." Only what can be more incorrect, what can more effectually deny and controvert the main things to be asserted, than coldness towards our Saviour, and cold thoughts of His benefits? This we "should hold to be unpardonable. We never should forgive it to ourselves.

"For the excellency of the knowledge of Christ Jesus." Christ had come into the life of Paul as a wonderful knowledge. Becoming thus known to him, He had transformed the world in which Paul lived, and had made him conscious of a new order of existence, so that old things passed away and all became new. The phrase employed combines two ideas. In the first place, Paul felt Christ appealing to him as to a thinking, knowing nature. Various influences were reaching him from Christ which bore on heart, will, conscience: but they all came primarily as a revelation; they came as light. "God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Christ Jesus." In the next place, this discovery came with a certain assuredness. It was felt to be not a dream, not a fair imagination only, not a speculation, but a knowledge. Here Paul felt himself face to face with the real-indeed, with fundamental reality. In this character, as luminous knowledge, the revelation of Christ challenged his decision, it demanded his appreciation and adherence. For since Christ claims so fundamental a place in the moral world, since He claims so intimate and fruitful a relation to thee whole state and prospects of the believing man, acquaintance with Him (at least, if it be acquaintance in Pauls style) cannot pause at the stage of contemplation: it passes into appropriation and surrender. Christ is known as dealing with us, and must be dealt with by us. So this knowledge becomes, at the same time, experience.

Hence, while in ver. 8 (Php_3:8), the Apostle speaks of himself as encountering all earthly loss that he may know Christ, in ver. 9 (Php_3:9), it is that he may gain Christ and may be found in Him. Christ so came into the field of his knowledge as to become-the treasure of his life, replacing those things which heretofore had been gain, and which now figured as loss. When Paul turned from all else to know Christ, he turned, at the same time, to have Christ, "gaining Him," and to be Christs, "found in Him."

Christ, in fact, comes to us with commandments, "words," {Joh_14:23} which are to be kept and done. He comes to us, also, with promises, the fulfilment of which, in our own case, is a most practical business. Some of these promises concern the world to come; but others apply to the present; and these, which lie next us, either are neglected, or are embraced and put to proof, every day of our lives. Besides all this, Christ comes to us to fix and fill our minds, and to endear Himself to us, in virtue simply of what He is. So viewed, He is to be owned as our best Friend, and indeed henceforth, with reverence be it said, by far our nearest Relation. This is to be, or else it is not to be. Each day asks the question, Which? Pauls Christianity was the answer to that question. How his answer rings in all our ears! Our Christianity also is making its reply.

Both as to knowledge and as to experience the type was fixed from the first: there could be no doubt about either. But both were to deepen and widen as life went on. Christ was apprehended at first as a wonderful Whole of good; but so that indefinite fields of progress were continually to open up. In the very first days a knowledge dawned, for the sake of which all else was counted loss; yet a world of truths remained to know, as well as of good to experience, for the sake of which also all else should continue to be counted but loss. This, in fact, is only one way of saying that Christ and His salvation were realities, divinely full and worthy. Being real, the full acquaintance with all they mean for men can only arise in a historical way. Paul therefore emphasises this, that real Christianity, the right kind of Christianity, just because it has found a treasure, is set on going on to find that same treasure still further and still more. {comp. Php_1:9} If the treasure is real and the man is in earnest, that will be so. Such had been the course of his own Christian life from the first. Now, though many years have disciplined him, though changing experiences have given him new points of view, still, no less than at the first, his rejoicing in the present goes hand in hand with reaching onward to the future. The one, in fact, is the reason of the other. Both are rational, or neither. He has counted all to be loss for the excellency of the knowledge which has broken upon his soul: and still he presses on, that he may know; for the same strong attraction continues and grows.

Before passing to details, something more should perhaps be said of this magnificent generality, "the knowledge of Christ."

Christ is first of all known historically; so He is presented to us in the Gospels. His story is part of the history of our race. He passes through youth to manhood. We see Him living, acting, enduring; and we hear Him teaching-wonderful words proceed from His mouth. We contemplate Him in His humiliation, under the limits to which He submitted that He might share our state and bear our burdens. In the pathways of that Jewish life He discloses a perfect goodness and a perfect dignity. We see especially that He cherishes a purpose of good will to men which He bears to them from the Father. It overflows in all His words and works, and in the prosecution of it He moves on to lay down His life for us. This is the beginning of the knowledge of the Only Begotten of the Father, full of grace and truth. Much may as yet be undefined; many questions may crowd on us that receive as yet no precise answer; nay, much may seem to us as yet to be strangely entangled in the particulars of an individual and of a provincial existence. But this presentation of Christ can never be dispensed with or superseded; and, for its essential purpose, it never can be surpassed. For this is the Life. "The Life was manifested, and we have seen it, and show unto you that Eternal Life, which was with the Father, and was manifested unto us."

This vision, which the Gospels set before us, was also before the mind of Paul. And words of our Lord, delivered in His earthly ministry, and preserved by those who heard Him, were treasured by the Apostle of the Gentiles, and reproduced to guide the Churches as need required. Yet there is a sense in which we may say that it is not exactly the Christ of the Gospels who comes before us in the Pauline writings. The Christ of Paul is the Lord who met him by the way. It is Christ dead, risen, and ascended; it is Christ with the reason and the result of His finished work made plain, and with the relation unveiled which He sustains to men who live by Him; it is Christ with the significance of His wonderful history for believers shining out from Him-Christ vestitus Evangelio. Now He has gone up above all worlds. No longer is He hedged about by necessities of mortal life; no longer tied by earthly bonds to some places and some men and one nation. He is glorified; all fulness dwells in Him; all Gods purposes are seen to centre in Him. And then, by His death and resurrection, the tie between Him and His people is unveiled to faith, as it could not be before. They are one with Him-in Him redeemed, endowed, triumphant, glorified. Every Christian privilege and attainment, every grace, every virtue and good gift, takes on a celestial character, as it is seen to be an element in our fellowship with Christ. The state of Christians is seen reflected in their Head. And, in turn, Christ is seen, as it were, through the medium of the relation which He sustains to them, and of the wealth of good arising to them by it. It is Christ as He is to His people, Christ as He is set in the centre of the world of good that radiates to them all, whom Paul wonders at and worships. And he finds all this to be rooted in our Lords death upon the cross, which was the crisis of the whole redemption. All that follows took character and efficacy from that death.

A special insight into all this was included in the wisdom given to Paul. And yet this view of things does not turn out to be something diverse or alien from what the Gospels set before us. Rather it is the gospel story revealing its native significance arid virtue along many lines which were not so distinct before.

But now all this, in turn, leads us to the third aspect of the case. What Christ is and what He does may be described; but there is a knowledge of it which is imparted practically, in the progressive history of the believer. According to the Christian teaching, we enter, as Christians, on a new relation; and in that relation a certain blessed well-being is appointed to us. This well-being is itself an unfolding or disclosure of Christ. Now this well-being comes home to us and is verified in the course of a progressive human experience. Life must become our school to teach us what it all means. Life sets us at the point of view now for one lesson, now for another. Life moves and changes, and brings its experiences; its problems, its conflicts, its anxieties, its fears, its temptations; its need of pity, pardon, strengthening; its experience of weakness, defeat, and disgrace; its opportunities of service, self-denial, fidelity, victory. For all those occasions Christ has a meaning and a virtue, which, in those occasions, is to become personal to ourselves. This makes knowledge indeed. This becomes the vivid commentary upon the historical and the doctrinal instruction. Life, taken in Christs way, along with prayer and thought, manifests Christs meaning, and makes it real to us, as nothing else can. It furnishes the stepping-stones for passing onward, in the knowledge of Christ.

This also was Pauls condition, though he was an inspired man. He too was fain to improve his knowledge in this school. And when we take all three aspects together, we shall see how truly, for Paul and for us, the knowledge of Christ is, on the one hand, so excellent from the first, that it justifies the great decision to which it calls us; and, on the other hand, how it creates a longing for further insight and fresh attainment. The latter we see in the Apostle as plainly as the former. From the first, he knew in whom he believed, and was persuaded that for His sake all else was to be resigned. Yet to the end he felt the unsatisfied desire to know more, to gain more; and his heart, if we may apply here the Psalmists words, was breaking for this longing which it had.

It was remarked above that the "excellency of the knowledge of Christ" in ver. 8 (Php_3:8), corresponds in the Apostles thought to the "gaining" of Christ and being "found in Him" of ver. 9 (Php_3:9); and this may be the best place to say a word on these two phrases. To gain Christ, points to a receiving Christ as ones own; and the Apostle uses the phrase so as to imply that this finding of Christ, as One who is gained or won, was still going on; it was progressive. Clearly also the alternative is implied, that what is not gained is lost. The question in the Apostles life, about which he was so decided, was about no less than losing or gaining Christ. The phrase "be found" points to the verification of Pauls relation to Christ in his history and in its results. That relation is contemplated as something that proves true. It turns out to be so. We shall best understand the phrase as referring, not to some one future date at which he should be so found, but rather to present and future alike. As men, or angels, or God, or Christ might view him, or as he might take account of his own state, this is what he would have found in regard to himself. Every way he would be found in Christ. The form of expression, however, is specially appropriate here, because it fits so well into the doctrine of righteousness through Christ, which the Apostle is about to emphasise. A similar remark applies to the expression "in Christ" so frequently occurring in the Pauline writings. This is usually explained by saying that the Apostle sets before us Christ as the sphere of his spiritual being-in whom he lived and moved-never out of relation to Him, and not so related to any other. Such explanations are true and good: only we may say that the pregnant strength of the expression seems to be weakened even by the best explanations. The relation in view is too wonderful ever to be adequately described. The union between Christ and His Church, between Christ and the believing man, is a mystery; and like all objects of faith, it is dimly apprehended by us for the present. But the certainty of it, and its wonderfulness, we should never allow ourselves to overlook. Christ is able to bring men into fellowship with Himself, to assume responsibility for them, to represent their interests and to care for their good; and men may receive Christ into their lives; with a completeness on both sides which no explanations can adequately represent. The identification with Christ which the phrase suggests naturally fits what follows.

Now the Apostle goes more into detail. He tells us what were for him the main articles of this good state of being "found in Christ." He indicates, with a certain eager gratitude, the main lines along which the benefits of that state had come into experience, and along which he was pressing on to know the fulness of Christ. First, in Christ he has and shall have not his own righteousness, which is that of the law, but that which is through the faith of Christ, the righteousness which is of God by faith. Then, secondly, he has in hand a practical knowledge of Christ, culminating in the complete deliverance of the resurrection. It includes two aspects or elements: Christ known in the power of His resurrection, and Christ known in the fellowship of His sufferings.

The first thing then which rises distinctly into view in connection with being found in Christ is the possession of the new righteousness. We have seen already that value for righteousness such as is of law, and hope Of achieving it, had been associated with Pauls old days of Jewish zeal. He then stood on the law, and gloried in the law. But that had passed away when he learned to count all things loss for the excellency of the knowledge of Christ. Ever after, the contrast between the two ways of seeking "righteousness" continued to be fundamental in Pauls Christian thinking.

The law here in view was the whole revealed will of God touching mans behaviour, coming as a will of authority, requiring obedience. The discussion in the earlier chapters of the Epistle to the Romans makes this plain. And Pauls way of keeping the law, in those old days, though it was necessarily too external, had not been so merely external as is sometimes supposed. His obedience had been zealous and resolute, with as much heart and meaning as he could put into it. But law-keeping for righteousness had been the principle of it. The Jew was placed under a law; obedience to that law should be his pathway to a destiny of incomparable privilege and gladness. That was the theory. So believing, Paul had given himself with zeal to the work, "living in all good conscience before God." A great change had now befallen him; but that could not imply on his part a renunciation of Gods law. The law, better understood indeed, and far more inwardly apprehended, still retained for Paul its great outlines, and was reverenced as Divine. It was holy and just and good. It was felt still to shed its steadfast light on human duty, awakening and illuminating the conscience; and therefore it revealed most authentically the moral situation, with its elements of failure, and danger, and need. The law stood fast. But the scheme of life which stood in keeping the law for righteousness had passed away for Paul, vanishing in the light of a new and better day.

Here, however, we must ask what the Apostle means when he speaks of the righteousness which is by the faith of Jesus Christ, the righteousness which is of God unto or upon faith. Great disputes have arisen over this question. We must endeavour to find the Apostles main meaning, without involving ourselves too much in the mazes of technical debate.

William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.

Php 3:8. Μενοῦν, yea) There is an amplification of the language, namely, in the employment of this particle, and then by the emphatic addition [Epitasis. Append.] of synonymous terms; also in the fuller appellation of Christ Himself.—καὶ ἡγοῦμαι, even I count) καὶ, even, intensifies the force of the present tense in ἡγοῦμαι, I count. Righteousness, not only at first, but always throughout the whole career of the saints, is of faith.—πάντα, all things) not only those which I have now mentioned, but all things.—διὰ—γνώσεως, κ.τ.λ., for—of the knowledge, etc.) Construed with I count[37], and refer to this, Php 3:10-11, τοῦ γνώναι, that I may know.—τὸ ὑπερέχον τῆς γνώσεως, the excellency of the knowledge) Excellency properly belongs to Christ; but when He is known, the knowledge of Him likewise obtains excellency.—τοῦ Κυρίου μου, of my Lord) The appropriation of the [Saviour by the] believer.—ἐζημιώθην) not only I counted them loss, but in reality I cast them away.—σκύβαλα) There is an amplification here in regard to the believer’s self-denial as to all things: ζημία, loss, is incurred with equanimity; σκύβαλα are hastily thrown away, as things not afterwards to be considered worthy either to be touched or looked at. The Hebrew word, פרש, contains an Antanaclasis[38] in relation to the Pharisees;[39] see P. Zornii, T. 2. Opusc. sacr. p. 514. Gataker says: “σκύβαλον marks out any worthless thing, that is to be cast away, such as the excrements of animals, the dregs and grounds of liquors, the dross of metals, what falls from plants, the refuse of the crops, the bran of meal, the crumbs of the table, the wipings of the hands, which are destined for the dogs.[40] See this very fully in Adversar. misc. posth. cap. 43.”—ἵνα, that) The two things are incompatible, both to retain other things and to win (obtain) Christ.—κερδήσω καὶ εὑρεθῶ, that I may win and he found) Each of the two is antithetical to ζημίαν, loss. He who loses all things, not even excepting himself, wins Christ, and is won in Christ. Christ is his, and he is Christ’s. More still, Paul speaks as if he had not yet won.

[37] On account of the excellency, etc., I count all things loss: not with εἶναι ζημίαν, to be loss on account of the excellency of the knowledge.—ED.

[38] The same word, in the same context, used in a double sense. See Append.—ED.

[39] Of whom Paul, ver. 5, had said he was one, a Pharisee, Th. Pharash, in the sense separate: and yet one who counted all else but Christ פֶרֶשׁ, in the sense .—ED.

[40] According to the derivation assigned to σκύβαλον, εἰς κύνας βάλλειν, as σκορακίζω, from εἰς κόρακας.—ED.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Php_3:8. Ἀλλά is the climactic but, still, much more, giving a corrective reference of the sense, signifying that with the previous ἅτινα … ζημίαν there has not yet been enough said. Comp. on 2Co_7:11. In the μὲν οὖν it is implied, that μὲν rem praesentem confirmet, οὖν autem conclusionem ex rebus ita comparatis conficiat, Klotz, ad Devar. p. 663. Hence ἀλλὰ μὲν οὖν: at quidem igitur. The καί before ἡγοῦμαι (after ἀλλὰ μ. οὖν) serves also to help the climactic sense, outbidding what has been said previously: etiam, i.e. adeo. It is consequently to be explained: but, accordingly, I am even of opinion that everything (not merely what was meant by ἅτινα in Php_3:7) is a disadvantage. It is clear, withal, from the following διὰ τὸ ὑπερέχον κ.τ.λ. that πάντα is meant indeed without restriction, of all things, goods, honours, etc. (comp. also Hofmann), but in so far as they are not made subordinate to the knowledge of Christ. The explanation of others, according to which ἀλλὰ μὲν οὖν is intended to oppose the present ἡγοῦμαι by way of correction to the perfect ἥγημαι (Calvin and others, including Winer, p. 412 [E. T. 552], and the explanation hitherto given by me), is incorrect, because ἥγημαι, and not the aorist ἡγησάμην, was employed previously, and the perfect already involves the continuance of the opinion in the present, so that no contrast of the tenses would logically be elicited. The climactic contrast lies rather in the fact that the second ἡγεῖσθαι ζημίαν is a much more comprehensive one than the first, in fact, one without exception (πάντα).

διὰ τὸ ὑπερέχον κ.τ.λ.] on account of the surpassingness of the knowledge of Christ; that is, because this knowledge, to which I have attained, is a possession which excels in value everything else; the eminent quality of a possession attained is the ground (διά) for estimating other possessions according to their relation to that one, and consequently, if they stand to the latter in a relation hindersome to us, for looking upon them no longer as something advantageous, but as hurtful. As to the neuter adjective used as a substantive with the genitive, in order to the more prominent setting forth of the attribute, see Bernhardy, p. 155 f.; Winer, p. 220 [E. T. 294].

Χριστὸς Ἰησοῦς ὁ κυριός μοῦ; this is the fundamental sum of the whole contents of Christian knowledge. This saving knowledge is the necessary intelligence of faith (comp. on Joh_8:32), and grows with the experience of faith (Php_3:10; Eph_3:16 ff.).

διʼ ὅν] for the sake of whom, i.e. for the sake of possessing Him; comp. afterwards ἵνα Χριστὸν … αὐτῷ.

τὰ πάντα] the whole, not general like πάντα previously (Hofmann), but: which I possessed, Php_3:5-7. This more precise definition by the article results from ἐζημιώθην, in connection with which the aorist is to be noted, by which Paul denotes that great historical turning-point in his life, the event of his conversion; through that event he has lost all his (pre-Christian) valued possessions,[158] and thenceforth he has them no more. Luther erroneously interprets: considered as harm; and the emotion and force of the expression are only weakened by the frequently given reflexive sense (see Beza, Calvin, Heinrichs, Flatt, Hoelemann, van Hengel, and many): I have made myself lose,a meaning, besides, which cannot be shown to belong to the passive form of the aorist of this verb (not even in Luk_9:25). The future passive form ζημιωθήσομαι (see Kühner, ad Xen. Mem. iii. 9. 12, Thuc. iii. 40. 2) is invariably damno afficiar.

καὶ ἡγοῦμαι κ.τ.λ.] not to be taken as independent (de Wette, Baumgarten-Crusius, Weiss), but, in keeping with the climactic flow of the discourse, as still in continuous connection with ΔΙʼ ὋΝ Κ.Τ.Λ.; hence ΔΙʼ ὋΝ Τ. Π. ἘΖΗΜ. is not, with van Hengel, to be put in a parenthesis. Paul had become loser of all these things for Christs sake, and he holds them as not worthy of possession, but as rubbish! σκύβαλον,[159] refuse (such as sweepings, dung, husks, and the like); Sir_27:4; Plut. Mor. p. 352 D; and see Wetstein ad loc.; frequently in the Anthol., see Jacobs, Ach. Tat. p. 522, ad Anthol. VII. p. 173, IX. p. 208. Comp. the similar figurative expressions περικάθαρμα and ΠΕΡΙΨΉΜΑ, 1Co_4:13.

ἽΝΑ Χ. ΚΕΡΔ.] The design in the ἩΓΟῦΜΑΙ ΣΚΎΒ. ΕἾΝΑΙ: in order to gain Christ, not the aim of τὰ πάντα ἐζημιώθην (Hofmann), there being no reason for such a retrospective reference. The gaining of Christ, i.e. the appropriation of Him by means of the fellowship brought about through faith, is that, which for him is to take the place of those former κέρδη which he has lost, and so he looked to this gain in his ἡγοῦμαι σκύβαλα εἶναι; it is present to his view as the one and highest gain at which he has to aim. It is true that Paul has Christ already long ago (Gal_2:20; Eph_3:17; 2Co_13:3); nevertheless, this κερδαίνειν is from its nature a development, the completion of which still lies before him. Comp. Php_3:12 ff.

[158] Observe here, also, the shrewdly contrived correspondence of ζημίαν in ver. 7 f., and ἐζημιώθην in ver. 8, in which the former expresses the idea of damnum, detrimentum, and the latter: I have become loser of. It might be reproduced in Latin: etiam censeo omnia detrimentum (i.e. detrimentosa) esse … propter quem omnium detrimentum (i.e. jacturam) passus sum censeoque ea esse quisquilias.

[159] Not to be derived from τοῖς κυσὶ βάλλειν, quod canibus projicitur, but from σκῶρ (σκάς). See Lobeck, Pathol. p. 92.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Phi 3:8 . ἀλλὰ μενοῦνγε . Probably γε ought to be read (see crit. note supr. ), as its absence in some good authorities is accounted for by the ease with which it could be omitted (so D omits it in 2Co 11:16 ; [41] D [42] F [43] G in Rom 8:32 ; B in Rom 9:20 ). Almost = “Nay, that is a feeble way of expressing it; I can go further and say,” etc. ἀλλά suggests a contrast to be introduced, μέν adds emphasis, while οὖν , gathering up what has already been said, corrects it by way of extending his assertion ( γε can scarcely be translated, representing, rather, a tone of the voice in taking back the limitations implied in ἅτινα … κέρδη ). “Nay rather, I actually count all things,” etc. We cannot well see, in view of the natural translation of ἀλλὰ μενοῦνγε , how the emphasis could be laid on any other word than πάντα . There is no need for contrasting ἥγημαι and ἡγοῦμαι . He does not compare present and past. ἥγημαι already expresses the fixed decision to which he has come. He has spoken of regarding his important Jewish prerogatives as “loss” for Christ’s sake. Now he widens the range to πάντα . This is the goal of Christian life. It is not to be divided up between Christ and earthliness. It is not to express itself in attention to certain details. “If we should say some things, we might be in danger of sliding into a one-sided puritanism” (Rainy, op. cit. , p. 191). τὸ ὑπερέχον τ . γνώς . Χ . Ἰ . κ . τ . λ . An instance of the extraordinary predilection of the later language for forming abstract substantives from adjectives and participles. Cf. 2Co 4:17 , τὸ … ἐλαφρὸν τῆς θηίψεως ἡμῶν . Probably = “the surpassing (or supreme) thing which consists in the knowledge,” etc. “We beheld His glory.” That glory outshines all this earth’s guiding-stars. τ . γνώσεως . This knowledge on which Paul is so fond of dwelling is, as Beysch. well expresses it, “the reflection of faith in our reason” ( op. cit. , ii., p. 177). It is directly connected with the surrender of the soul to Christ, but, as Paul teaches, that always means a close intimacy with Him, from which there springs an ever-growing knowledge of His spirit and will. Such knowledge lays a stable foundation for the Christian character, preventing it from evaporating into a mere unreasoning emotionalism. The conception, which is prominent in Paul’s writings, is based on the O.T. idea of the knowledge of God. That is always practical, religious. To know God is to revere Him, to be godly, for to know Him is to understand the revelation He has given of Himself. Cf. Isa 11:2 , Hab 2:14 . It is natural that in the later Epistles this aspect of the spiritual life should come into the foreground, seeing that already the Christian faith was being confronted by other explanations of man’s relation to God. To know Christ, the Apostle teaches, is to have the key which will unlock all the secrets of existence viewed from the standpoint of religion. τοῦ Κυρίου μ . It was as Κύριος , the exalted Lord, that Paul first knew Christ. And always it is from this standpoint he looks backwards and forwards. To recognise this is to understand his doctrinal teaching. διʼ ὃν τ . πάντα ἐζημιώθην . τὰ πάντα = “the sum-total” as opposed to a part. (So also Holst.) Perhaps in contrasting ἐζημ . and κερδήσω , as in the similar contrast in Phi 3:7 , he may have in view our Lord’s words in Mat 16:26 . In N.T. only the passive of ζημιόω is used with various constructions. [It gives good sense to regard καὶ ἡγ . σκύβ . as a parenthesis, and thus to make ἵνα κερδ . along with its parallel τοῦ γνῶναι depend on ἐζημ . In this case the Apostle speaks from the standpoint of his conversion. See J. Weiss, Th. LZ [44] . , 1899, col. 264.] σκύβαλα . The derivation is uncertain. It is most probably connected with σκῶρ , “dung”. It is often used in this sense itself, but also in the wider meaning of any “refuse,” such as the remains of a banquet. See a large collection of exx. from late writers in Wetstein and Lft [45] . , and cf. the apt parallel in Plautus, Truc. , ii., 7, 5, Amator qui bona sua pro stercore habet . Probably εἶναι ought to be omitted, although there is great divergence in the authorities. (See crit. note supr. ) It might easily be inserted as parallel to the preceding εἶναι . ἵνα Χ . κερδήσω . “That I may win Christ.” There is nothing mechanical or fixed about fellowship with Christ. It may be interrupted by decay of zeal, the intrusion of the earthly spirit, the toleration of known sins, the easy domination of self-will, and countless other causes. Hence, to maintain it, there must be the continuous estimating of earthly things at their true value. Accordingly he looks on “winning Christ” as something present and future, not as a past act. (As to the form, an aorist ἐκέρδησα is found in Herod., Joseph., LXX, etc. See Kühner-Blass, Gramm. , ii., p. 457.)

[41] Codex Claromontanus (sæc. vi.), a Græco-Latin MS. at Paris, edited by Tischendorf in 1852.

[42] Codex Augiensis (sæc. ix.), a Græco-Latin MS., at Trinity College, Cambridge, edited by Scrivener in 1859. Its Greek text is almost identical with that of G, and it is therefore not cited save where it differs from that MS. Its Latin version, f, presents the Vulgate text with some modifications.

[43] Codex Boernerianus (sæc. ix.), a Græco-Latin MS., at Dresden, edited by Matthæi in 1791. Written by an Irish scribe, it once formed part of the same volume as Codex Sangallensis ( δ ) of the Gospels. The Latin text, g, is based on the O.L. translation.

[44] . LZ. Theologische Literaturzeitung .

[45] Lightfoot.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

He shutteth out all works, as well those that go before, as those that come after faith.

That in their place I might get Christ, and of a poor man become rich: so far off am I from losing anything.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Yea doubtless--The oldest manuscripts omit "doubtless" (Greek, "ge"): translate, "nay more." Not only "have I counted" those things just mentioned "loss for Christ's sake, but, moreover, I even DO count ALL things but loss," &c.

for the excellency--Greek, "On account of the surpassing excellency (the supereminence above them all) of the knowledge of Christ Jesus."

my Lord--believing and loving appropriation of Him (Psa 63:1; Joh 20:28).

for whom--"on account of whom."

I have suffered the loss--not merely I "counted" them "loss," but have actually lost them.

all things--The Greek has the article, referring to the preceding "all things"; "I have suffered the loss of them all."

dung--Greek, "refuse (such as excrements, dregs, dross) cast to the dogs," as the derivation expresses. A "loss" is of something having value; but "refuse" is thrown away as not worthy of being any more touched or looked at.

win--Translate, to accord with the translation, Phi 3:7, "gain Christ." A man cannot make other things his "gain" or chief confidence, and at the same time "gain Christ." He who loses all things, and even himself, on account of Christ, gains Christ: Christ is His, and He is Christ's (Sol 2:16; Sol 6:3; Luk 9:23-24; Co1 3:23).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 8. I count all things but loss] Not only my Jewish privileges, but all others of every kind; with every thing that men count valuable or gainful, or on which they usually depend for salvation.

The excellency of the knowledge of Christ] That superior light, information, and blessedness which come through the Gospel of Jesus Christ; justification through his blood, sanctification by his Spirit, and eternal glory through his merits and intercession. These are the blessings held out to us by the Gospel, of which, and the law, Jesus Christ is the sum and substance.

I have suffered the loss of all things] Some translate δι ον τα παντα εζημιωθην, for whom I have thrown away all things-I have made a voluntary choice of Christ, his cross, his poverty, and his reproach; and for these I have freely sacrificed all I had from the world, and all I could expect from it.

And do count them but dung] The word σκυβαλα means the vilest dross or refuse of any thing; the worst excrement. The word shows how utterly insignificant and unavailing, in point of salvation, the apostle esteemed every thing but the Gospel of Jesus. With his best things he freely parted, judging them all loss while put in the place of Christ crucified; and Christ crucified he esteemed infinite gain, when compared with all the rest. Of the utter unavailableness of any thing but Christ to save the soul the Apostle Paul stands as an incontrovertible proof. Could the law have done any thing, the apostle must have known it. He tried, and found it vanity; he tried the Gospel system, and found it the power of God to his salvation. By losing all that the world calls excellent, he gained Christ, and endless salvation through him. Of the glorious influence of the Gospel he is an unimpeachable witness. See the concluding observations on the 9th chapter of the Acts, on the character of St. Paul. "Ac 9:43"

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

8. Nay more, I reckon. He means, that he continues to be of the same mind, because it often happens, that, transported with delight in new things, we forget everything else, and afterwards we regret it. Hence Paul, having said that he renounced all hinderances, that he might gain Christ, now adds, that he continues to be of this mind.

For the sake of the excellency of the knowledge He extols the gospel in opposition to all such notions as tend to beguile us. For there are many things that have an appearance of excellence, but the knowledge of Christ surpasses to such a degree everything else by its sublimity , that, as compared with it, there is nothing that is not contemptible. Let us, therefore, learn from this, what value we ought to set upon the knowledge of Christ alone. As to his calling him his Lord, he does this to express the intensity of his feeling.

For whom I have suffered the loss of all things He expresses more than he had done previously; at least he expresses himself with greater distinctness. It is a similitude taken from seamen, who, when urged on by danger of shipwreck, throw everything overboard, that, the ship being lightened, they may reach the harbour in safety. Paul, then, was prepared to lose everything that he had, rather than be deprived of Christ.

But it is asked, whether it is necessary for us to renounce riches, and honors, and nobility of descent, and even external righteousness, that we may become partakers of Christ, (Hebrews 3:14,) for all these things are gifts of God, which, in themselves, are not to be despised? I answer, that the Apostle does not speak here so much of the things themselves, as of the quality of them. It is, indeed, true, that the kingdom of heaven is like a precious pearl, for the purchase of which no one should hesitate to sell everything that he has (Matthew 13:46.) There is, however, a difference between the substance of things and the quality. Paul did not reckon it necessary to disown connection with his own tribe and with the race of Abraham, and make himself an alien, that he might become a Christian, but to renounce dependence upon his descent. It was not befitting, that from being chaste he should become unchaste; that from being sober, he should become intemperate; and that from being respectable and honorable, he should become dissolute; but that he should divest himself of a false estimate of his own righteousness, and treat it with contempt. We, too, when treating of the righteousness of faith, do not contend against the substance of works, but against that quality with which the sophists invest them, inasmuch as they contend that men are justified by them. Paul, therefore, divested himself — not of works, but of that mistaken confidence in works, with which he had been puffed up.

As to riches and honors, when we have divested ourselves of attachment to them, we will be prepared, also, to renounce the things themselves, whenever the Lord will require this from us, and so it ought to be. It is not expressly necessary that you be a poor man, in order that you may be Christian; but if it please the Lord that it should be so, you ought to be prepared to endure poverty. In fine, it is not lawful for Christians to have anything apart from Christ. I consider as apart from Christ everything that is a hinderance in the way of Christ alone being our ground of glorying, and having an entire sway over us.

And I count them but refuse. Here he not merely by words, but also by realities, amplifies greatly what he had before stated. For those who cast their merchandise and other things into the sea, that they may escape in safety, do not, therefore, despise riches, but act as persons prepared rather to live in misery and want , than to be drowned along with their riches. They part with them, indeed, but it is with regret and with a sigh; and when they have escaped, they bewail the loss of them. Paul, however, declares, on the other hand, that he had not merely abandoned everything that he formerly reckoned precious, but that they were like dung, offensive to him, or were disesteemed like things that are thrown awayin contempt. Chrysostom renders the word—straws. Grammarians, however, are of opinion, that σκύβαλον is employed as though it were κυσίβαλον — what is thrown to dogs. And certainly there is good reason why everything that is opposed to Christ should be offensive to us, inasmuch as it is an abomination in, the sight of God. (Luke 16:15.) There is good reason why it should be offensive to us also, on the ground of its being an unfounded imagination.

That I may gain Christ. By this expression he intimates that we cannot gain Christ otherwise than by losing everything that we have. For he would have us rich by his grace alone: he would have him alone be our entire blessedness. Now, in what way we must suffer the loss of all things, has been already stated — in such a manner that nothing will turn us aside from confidence in Christ alone. But if Paul, with such innocence and integrity of life, did not hesitate to reckon his own righteousness to be loss and dung, what mean those Pharisees of the present day, who, while covered over with every kind of wickedness, do nevertheless feel no shame in extolling their own merits in opposition to Christ?

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(8) For the excellency of the knowledge.—The word “excellency” is here strictly used to indicate (as in 2Co_3:9-11) that the knowledge of Christ so surpasses all other knowledge, and, indeed, all other blessings whatever, as to make them less nothing. As Chrysostom says here, “When the sun hath appeared, it is loss to sit by a candle.” The light of the candle in the sunlight actually casts a shadow. How that knowledge is gained we learn in Eph_3:17-18, “That Christ may dwell in your hearts by faith: that ye, being rooted and grounded in love, may . . . know the love of Christ, which passeth knowledge.”

Dung.—The word appears to mean “refuse” of any kind. The sense adopted in our version is common. Dr. Lightfoot, however, quotes instances of its use for the fragments from a feast, and remarks on the old derivation of the word from that which is “thrown to dogs,” which, however etymologically questionable, shows the idea attached to the word. This use would suit well enough with the ideas suggested by the retort of the name “dogs” on the Judaisers.

I suffered the loss of all things.—There seems to be here a play on words. These things were (he has said) loss; he suffered the loss of them: and the loss of a loss is a “gain.”

That I may win (properly, gain) Christ, and be found in him.—The line of thought in these two clauses is like that of Gal_4:9, “Now that ye have known God, or rather are known of God.” The first idea suggested by the context is that of “gaining Christ,” finding Him and laying hold of Him by faith; but this, if taken alone, is unsatisfactory, as resting too much on the action of man. Hence St. Paul adds, and “be found (of God) in Him,” drawn into union with Him by the grace of God, so that we may “dwell in Him, and He in us,” and be “found” abiding in Him in each day of God’s visitation.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

8. Yea doubtless, and &c.] Better, perhaps, Yea rather I even &c. He adds a twofold new weight to the assertion; “I count” (not only “I have counted”), emphasizing the presentness of the estimate; and “all things,” not only specified grounds of reliance. Whatever, from any point of view, could seem to compete with Christ as his peace and life, he renounces as such; be it doings, sufferings, virtues, inspiration, revelations.

for] Better, again, on account of.

the excellency] More lit., the surpassingness. For St Paul’s love of superlative words see on Php_2:9 above.

the knowledge &c.] He found, in the light of grace, that “this is life eternal, to know the only true God, and Jesus Christ” (Joh_17:3). On the conditions and blessedness of such “knowledge” cp. e.g. Mat_11:27 (where the word is kindred though not identical); Joh_1:10-12; Joh_10:14; Joh_14:7; Joh_17:25; 2Co_5:16; 2Co_10:5; Gal_4:9; Eph_3:19; 2Pe_3:18; 1Jn_2:3-5; 1Jn_3:6; 1Jn_4:7-8. The Apostle sometimes speaks with a certain depreciation of “knowledge” (e.g. 1Co_8:1; 1Co_13:2; 1Co_13:8). But he means there plainly a knowledge which is concerned not with Christ and God, but with spiritual curiosities, which may be known, or at least sought, without Divine life and love. The knowledge here in view is the recognition, from the first insight eternally onward, of the “knowledge-surpassing” (Eph_3:19) reality and glory of the Person and Work of the Son of the Father, as Saviour, Lord, and Life; a knowledge inseparable from love. See further on Php_3:10.

Observe the implicit witness of such language as that before us to the Godhead of Christ. Cp. Eph_3:19, and notes in this Series.

of Christ Jesus my Lord] Note the solemnity and fulness of the designation. The glorious Object shines anew before him as he thinks out the words. Observe too the characteristic “my Lord” (see note on Php_1:3 above). There is a Divine individualism in the Gospel, in deep harmony with its truths of community and communion, but not to be merged in them. “One by one” is the law of the great ingathering and incorporation (Joh_6:35; Joh_6:37; Joh_6:40; Joh_6:44; Joh_6:47; Joh_6:51 &c.); the believing individual, as well as the believing Church, has Christ for “Head” (1Co_11:3), and lives by faith in Him who has loved the individual and given Himself for him (Gal_2:20; cp. Eph_5:25).

for whom] Lit. and better, on account of whom; in view of the discovery of whom.

I have suffered &c.] Better, I suffered &c.; a reference to the crisis of his renunciation of the old reliance, and also of the stern rejection with which the Synagogue would treat him as a renegade. This one passing allusion to the tremendous cost at which he became a Christian is, by its very passingness, deeply impressive and pathetic; and it has of course a powerful bearing on the nature and solidity of the reasons for his change, and so on the evidences of the Faith. See on this last subject, Observations on the Character &c. of St Paul, by George, first Lord Lyttelton (1747).

The verb rendered “I suffered loss,” “I was fined, mulcted,” is akin to the noun “loss” used just above, and takes it up. There is a certain verbal “play” in this; he reckoned his old privileges and position loss, from a spiritual point of view, and he was made by others to feel the loss of them, in a temporal respect.

all things] The Gr. suggests the paraphrase, my all.

dung] Better, refuse, as R.V. margin. The Greek word is used in secular writers in both senses. Its probably true derivation favours the former, but the derivation popularly accepted by the Greeks (“a thing cast to the dogs”) the latter. And this fact leans to the inference that in common parlance it meant the leavings of a meal, or the like. See Lightfoot here.

that I may win] Better, with R.V., that I may gain; the verb echoes the noun of Php_3:7. There was no merit in his coming to a true conviction about “confidence in the flesh”; but that conviction was so vital an antecedent to his possession and fruition of Christ that it was as it were the price paid in order to “gain” Him. Cp. the imagery of Rev_3:17-18.

“That I may”:—practically, we may paraphrase, “that I might”; with a reference to the past. The main bearing of the passage is obviously on the crisis of his conversion; on what he then lost and then gained, but he speaks as if he were in the crisis now. Not unfrequently in N.T. Greek the past is thus projected into the present and future, where certainly in English we should say “might,” not “may.” Cp. e.g. (in the Greek) Mat_19:13; Act_5:26; 1Ti_1:16; 1Jn_3:5. It is true that the Apostle here uses the present, not the past, in the adjoining main verb (“I count”). But this may well be an exceptional case of projection of the whole statement about the past, instead of part of it, into the present.—Or may not the words “and do count them refuse” be parenthetic? In that case he would in effect say, what would be a most vivid antithesis, “I suffered the loss of my all, (and a worthless ‘all’ I now see it to be,) that I might gain Christ.”

He thus “gained” nothing less than Christ; not merely subsidiary and derived benefits, but the Source and Secret of all benefits. The glorious Person, “who is made unto us of God wisdom, even righteousness, and sanctification, and redemption” (1Co_1:30), was now his own, in a mysterious but real possession.

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.

Yea, doubtless, and I count all things but loss,.... Not only the things before mentioned, but anything, and everything else but Christ, or that stood in competition with him, or were short of him; as his natural and acquired parts; the whole compass of learning he had attained to; all that honour, credit, reputation, and popularity he was in for knowledge and devotion; all worldly substance, the comforts of life, and life itself; and all his righteousness since conversion, as well as before; of this no doubt could be made by those who knew him, his principles and his practices: and all this

for the excellency of the knowledge of Christ Jesus my Lord: "by the knowledge of Christ" is not meant subjectively the knowledge that is in Christ, or which he has of others, either as God or man; but objectively, that knowledge which believers have of him, who know him not only in his person, as God over all, but as a Saviour and Redeemer, and as theirs; they know him in all his relations, and particularly as their Lord, not by creation only, but by redemption and grace, as the apostle did, putting an emphasis on these words, "my Lord"; thereby expressing his faith of interest in him, his great affection for him, and cheerful subjection to him. And this knowledge is not general, but special, spiritual, and saving; it is a knowledge of approbation of Christ above all others; a fiducial one, which has faith in him joined with it, and is both experimental and, practical, and, at least at times, appropriating; and though imperfect, it is progressive and capable of being increased, and will at last be brought to perfection. It is attained to, not by the light of nature, nor by the help of carnal reason, nor by the law of Moses, but by the Gospel of the grace of God, as a means; and the efficient cause of it is Father, Son, and Spirit; the Father reveals Christ in his saints; the Son gives them an understanding to know him; and the Spirit is a spirit of wisdom and revelation in the knowledge of him; and this knowledge is very excellent: a spiritual knowledge of Christ is more excellent than a general and notional one, or than a knowledge of Christ after the flesh; and the knowledge of Christ under the Gospel dispensation, though the same in nature, is more excellent than that which was under the legal dispensation, by promises, prophecies, and the ceremonial law, in degree, extensiveness, and clearness; but the most excellent knowledge of Christ is that of the saints in heaven; yea, even there is an excellency in what the saints have here on earth, and a superior one to all other knowledge, if the author and original of it is considered: it is not of ourselves, nor by the assistance of men; it is not in the book of nature, nor in the schools of the philosophers; it is not of earth, nor earthly, but it comes from afar, from above, from heaven, from God the Father of lights; it is a free grace gift, a distinguishing one, and is very comprehensive, unspeakable, and unchangeable: and as to the object of it, it is Christ, the chiefest among ten thousands; who made the heavens, earth, and seas, and all that in them are, the sun, moon, and stars, men and beasts, birds and fishes, fossils, minerals, vegetables, and everything in nature; and therefore the knowledge of him must be superior to the knowledge of everything else; and, which adds to its excellency, it makes Christ precious, engages faith and confidence in him, influences the life and conversation, humbles the soul, and creates in it true pleasure and satisfaction; when all other knowledge fills with self-love, pride, and vanity, and increases sorrow; whereas this is not only useful in life, but supports, as under afflictions, so in the views of death and eternity; through it grace is received now, and by it glory hereafter; for it is the beginning, earnest, and pledge of eternal life. Well may the believer count all things but loss for it, as the apostle did; who adds, for further confirmation of what he had asserted,

for whom I have suffered the loss of all things; he dropped all confidence in his carnal privileges, and civil, ceremonial, and moral righteousness, for Christ and his righteousness; he parted with all for this pearl of great price; he lost his good name, credit, and reputation among men, and suffered afflictions and persecutions in various shapes; he lost the comforts of life, being often in cold and nakedness, in hunger and thirst, and was ready to suffer the loss of life itself for professing and preaching Christ:

and do count them but dung; or dog's meat; see Phi 3:2; what is fit only to be cast to dogs, as the word signifies; and intends every thing that is base, mean, and worthless; as the faeces of men, the dregs and lees of liquor, the falling of fruit, chaff, stubble, the dross of metals, dung, and what not: so he esteemed his carnal descent; his form and sect of religion, and zeal in it; his ceremonial and moral righteousness before and after conversion; and everything of the creature, or what was his own, and but flesh; being of the same opinion with the church of old, who reckoned her righteousnesses, the best, and the whole of them, as "filthy rags". The apostle next expresses his end and views in this,

that I may win Christ; not get an interest in him, for this he had already, and he knew he had, and that he should never lose it; and besides, an interest in Christ is not a thing that begins in time, but commenced from all eternity; and is not gotten at all, not by good works, nor repentance, nor faith; for these, if right and genuine, are the fruits and effects of an interest in Christ, but is what is freely given. The apostle's meaning is, either that he might gain or acquire a larger knowledge of Christ; and he cared not what pains he took, what expenses he was at, nor what loss he sustained for what he esteemed the most excellent, and for which he had already suffered the loss of all things; and if he had had more to lose, he could willingly part with it for more of this knowledge; compare Phi 3:10; or his sense is, that he might gain by Christ, or that Christ might be gain to him, as he found him to be, and as he is to every believer; who by parting with all for Christ, gains much by him, as a justifying righteousness, acceptance with God, peace, pardon, life, grace, and glory.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

8 Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ,

Ver. 8. And do count them but dung] Dog’s dung (as some interpret the word σκυβαλα, quasi κυσιβαλα), or dog’s meat, coarse and contemptible. Paul’s sublime spirit counts all dung, yet is content, for Christ, to be counted the offscouring of all things.

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.

Yea, doubtless, and I count all things but loss - Not only those things which he had just specified, and which he had himself possessed, he says he would be willing to renounce in order to obtain an interest in the Saviour, but everything which could be imagined. Were all the wealth and honor which could be conceived of his, he would be willing to renounce them in order that he might obtain the knowledge of the Redeemer. He would be a gainer who should sacrifice everything in order to win Christ. Paul had not only acted on this principle when he became a Christian, but had ever afterward continued to be ready to give up everything in order that he might obtain an interest in the Saviour. He uses here the same word - ζημίαν zēmian - which he does in the Acts of the Apostles, Act 27:21, when speaking of the loss which had been sustained by loosing from Crete, contrary to his advice, on the voyage to Rome. The idea here seems to be, “What I might obtain, or did possess, I regard as loss in comparison with the knowledge of Christ, even as seamen do the goods on which they set a high value, in comparison with their lives. Valuable as they may be, they are willing to throw them all overboard in order to save themselves.” Burder, in Ros. Alt. u. neu. Morgenland, in loc.

For the excellency of the knowledge - A Hebrew expression to denote excellent knowledge. The idea is, that he held everything else to be worthless in comparison with that knowledge, and he was willing to sacrifice everything else in order to obtain it. On the value of this knowledge of the Saviour, see the notes at Eph 3:19.

For whom I have suffered the loss of all things - Paul, when he became a Christian, gave up his brilliant prospects in regard to this life, and everything indeed on which his heart had been placed. He abandoned the hope of honor and distinction; he sacrificed every prospect of gain or ease; and he gave up his dearest friends and separated himself from those whom he tenderly loved. He might have risen to the highest posts of honor in his native land, and the path which an ambitious young man desires was fully open before him. But all this had been cheerfully sacrificed in order that he might obtain an interest in the Saviour, and partake of the blessings of his religion. He has not, indeed, informed us of the exact extent of his loss in becoming a Christian. It is by no means improbable that he had been excommunicated by the Jews; and that he had been disowned by his own family.

And do count them but dung - The word used here - σκύβαλον skubalon - occurs nowhere else in the New Testament. It means, properly, dregs; refuse; what is thrown away as worthless; chaff; offal, or the refuse of a table or of slaughtered animals, and then filth of any kind. No language could express a more deep sense of the utter worthlessness of all that external advantages can confer in the matter of salvation. In the question of justification before God, all reliance on birth, and blood, and external morality, and forms of religion, and prayers, and alms, is to be renounced, and, in comparison with the merits of the great Redeemer, to be esteemed as vile. Such were Paul’s views, and we may remark that if this was so in his case, it should he in ours. Such things can no more avail for our salvation than they could for his. We can no more be justified by them than he could. Nor will they do anything more in our case to commend us to God than they did in his.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Yea doubtless; he very emphatically, in the Greek, expresseth his stronger resolution upon further deliberation.

And I count all things; as he had reckoned and rated when he was first wrought upon to entertain Christ, so at present he did not alter his judgment, in the valuation of any thing he had rejected; yea, he speaks universally, what he did but indefinitely, using the present tense with a discretive particle: he disesteemed, not only his Jewish privileges and exercises before, but his Christian after conversion, as of any worth to commend him to God, or as any matter to be rested on for his justification before God; showing he did not ascribe his being accepted to eternal life, unto his own works after he was renewed, and now had so many years served God in his apostolical ministry, performed such excellent works, planted so many churches, gained so many souls to Christ, passed through perils for the name of Christ. He remarkably puts in all, not only which he had before recited, but to all works as such whatsoever, yea, and to all whatsoever could be thought on besides Christ.

But loss; whatever they be in themselves, they are but loss or damage, of no worth to me, as to any dependence on them for acceptance with God.

For the excellency of the knowledge of Christ Jesus my Lord; compared with the surpassing worth and excellency in the fiducial, experimental (as is plain from what follows) knowledge of Jesus Christ, in his person, offices, and benefits, wherein an eye of faith can discern transcendent mysteries, Isa 53:2; Joh 17:3; 1Jo 5:20; 1Ti 3:16; 1Pe 1:12; to be adored by the sincere servants of so excellent a Lord, Mar 5:30,33; to have an interest in whom, and to enjoy whom, every thing besides is despicable.

For whom I have suffered the loss of all things; for whom (he adds) he did not only account them loss, {as Phi 3:7} in his judgment and readiness to lose them, but he actually sustained the loss of them, Act 20:23; 1Co 4:13; 2Co 11:23, &c.: as to any plea for his acceptance, he suffered them all to go in this case, which he could not do till God, of his rich and insuperable grace, wrought this resolution in him, by his Holy Spirit; then he willingly did it.

And do count them but dung; yea, and upon a right stating of the accounts he reckoned he was no loser by the exchange, in that he did esteem them, in a just balance, comparing spiritual things with spiritual, 1Co 2:13, in point of trust, those excellent things with an excellent Christ, to be no better than dung, as we with the Syriac and others translate the word; or dogs’, meat, refuse cast to the dogs, with others; and might agree with the gust of those, Phi 3:2, whom he calls dogs, Mat 15:26; Mar 7:27. Those much conversant in Greek authors do criticise largely upon the word, which is acknowledged on all hands to import things, if not loathsome, yet vile and contemptible, as chaff, &c.; and so not absolutely, but in their respect, did Paul account all things in comparison of Christ, even our good works proceeding from a heart sanctified but in part; he doth not mean of the substance, but quality of the trust or merit placed in them; not in themselves, but in regard of confidence in them, as to pardon and acceptance with God: not in point of sanctification, but justification, the apostle is here speaking to. So to rely upon them would not only comparatively, but positively, be greatest loss, as keeping from Christ, who is the greatest gain, for which the loss of all besides was to be sustained.

That I may win Christ; that he might gain him, and be assured of an interest in him, whom he had above described in his state of humiliation and exaltation, and enjoy communion with him, Mat 11:28; Luk 14:26,33; 2Co 4:6; 1Jo 5:12; of whom he would receive more, and for whom he would do more, aiming at the making of Christ himself his own, by some kind of propriety, 1Co 1:30.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

8. I count all things—At his conversion the apostle esteemed them all loss, and now, anticipating a question as to his present judgment, he affirms that he continues to so esteem them.

The excellency—The supereminence of the knowledge of Christ above blood, birth, legal zeal, and observance.

Loss of all things—In those terrible three days of darkness at Damascus he absolutely forsook all in surrendering to Christ, and on going forth he found all actually gone; his earthly prospects were blasted, his high fame withered, his name covered with scorn, and his life in peril from his countrymen. And now, after years of a life of toil, suffering, and trial, he esteems them only as dung—mere worthless refuse—as respects their power for the salvation of the soul.

That I may win Christ—Better, gain Christ, thus preserving the contrast. The for Christ, and for whom, are now explained. To receive and possess him as a Saviour, and to be joined to him in a vital union, is a gain in comparison with which all else is truly vanity.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Yea doubtless, and I count all things but loss. He holds fast the truth which he once learned; he still counts all things as loss in comparison with the one thing needful. The particles used here (see Winer, sect. liii.) correct and strengthen the assertion of the last verse, both as to time, "I count," and as to extent, "all things," not only the privileges mentioned above. For the excellency of the knowledge of Christ Jesus my Lord. The preposition may be rendered "for the sake of," as in ver. 7, or "because of." The knowledge of Christ is a blessing so surpassing and transcendent that nothing else is worthy to be called good in comparison with that one highest good. Its glory, like the rising sun, overwhelms and hides all lesser lights. My Lord. The pronoun expresses the warmth of his affection, the close personal communion between the apostle and the Savior. (see Php_1:3) For whom I have suffered the loss of all things; rather, I suffered the loss of; literally, I was fined or mulcted; the aorist refers to the time of his conversion. All things (ta panta); all that I had in the world, my all, all things together. (comp. Rom_8:32) He lost his all for Christ, for the sake of possessing Christ: with Christ God will freely give him all things (ta panta again). And do count them but dung, that I may win Christ. Skubala (also in Ecc 27:4); dung, or perhaps refuse, dogs" meat; comp. Mat_15:26, Mat_15:27. There the Jews were the children, the Gentiles dogs. St. Paul here, as in ver. 2, reverses the terms of the comparison; the legal privileges of the Jew nee but as crumbs thrown to dogs in comparison with the rich blessings of the gospel. Comp. also Mat_16:26, where our Lord uses the same verbs, to lose and to gain; the whole world is but loss, the Savior says, compared with the never-dying soul. The loss of one"s all in this world (St. Paul echoes the sacred words) is as nothing; all things put together are but as dung, compared with the one thing which St. Paul so longed to gain, Christ himself his presence in the soul, spiritual union with the Lord. "To gain Christ is to lay fast hold upon him, to receive him inwardly into our bosoms, and so to make him ours and ourselves his, that we may be joined to him as our Head, espoused to him as our Husband, incorporated into him as our Nourishment, engrafted in him as our Stock, and laid upon him as a sure Foundation" (Bishop Hall, "Christ Mystical," ch. 6., quoted by Bishop EIlicott).

The excellency of the knowledge of Christ.

"I count all things to be loss for the excellency of the knowledge of Christ Jesus my Lord.

I THE KNOWLEDGE OF CHRIST.

1. It implies a knowledge of the way of salt, afloat, the Word of God being our guide. (Rom_10:17) Eternal life hinges upon it. "This is life eternal, to know thee the only true God, and Jesus Christ, whom thou hast. (Joh_17:3) It is by this knowledge we are justified. "By his knowledge shall my righteous Servant justify many". (Isa_53:11)

2. It implies an experimental acquaintance with him. It is he himself who gives us the knowledge of himself. "He hath given us an understanding that we may know him who is true". (1Jn_5:20) We thus realize Christ in pardoning mercy, in subduing grace, in abiding peace.

II THE EXCELLENCY OF THIS KNOWLEDGE. This may be set forth either positively by the nature and effects of the knowledge in question, or by contrasting it with all the things the apostle classes among "loss.

1. Positively.

a. The experience of all God"s people attests its excellence.

b. The Word of God proclaims its excellence. (Jer_9:24)

c. It is through this knowledge we become partakers of the Divine nature. (2Pe_1:3)

2. It is by it we are enabled to escape the corruptions of the world. (2Pe_2:20)

3. By contrast with all things classed as loss. "I count all things to be loss for the excellency of the knowledge of Christ Jesus my Lord." He had already included in this class all the distinguishing privileges and prerogatives of his Jewish descent, as well as three points in his personal character which, as a Jew, he had made the subject of boasting. But he now expands the language so as to include all things whatsoever, conceivable or inconceivable, as lying under the category of loss. Everything was valueless under the sun when weighed against the knowledge of Christ.

III THE APOSTLE"S CONSCIOUSNESS OF HIS POSSESSING CHRIST. "Christ Jesus my Lord." This is the happy language of assurance.

IV HIS PRESENT AND ABIDING SENSE OF THE EXCELLENCY OF THIS KNOWLEDGE. He spoke before in the past tense, "I counted these things loss for Christ." He now gives us his present judgment respecting the whole momentous concern, "I do count them but loss and dung. T.C.

Vers. 8-11. The true ground of a sinner"s hope.

The apostle then sets forth, in very impressive terms, the familiar way of salvation: "That I may gain Christ, 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 of God by faith." Consider

I CHRIST THE PRESENT GAIN AND THE PRESENT SHELTER OF THE SINNER. The subject is presented under two aspects.

1. Christ the present Gain of the sinner. "That I may gain Christ." Consider:

(1) The person to be gained. "Christ." The Lord of heaven and earth, who has all treasures of happiness in his keeping, who is the supreme object of angelic worship and saintly adoration. It is the Lord, not man, even the highest man on earth, whose favor can prosper or save us.

(2) How is Christ to be gained?

(a) Not by tears;

(b) nor by confession to a priest;

(c) not by good works;

(d) nor even by our "suffering the loss of all things.

We gain Christ simply in the act of our believing; but, in accepting the righteousness of God in him by faith, we throw overboard all our righteousness and all our unrighteousness, just as the shipwrecked sailor, to save his life and his ship, throws his precious cargo into the sea.

(3) The peculiar characteristics of this gain.

(a) A man may gain much in this life and yet lose it again. This cannot be the case of the sinner who gains Christ.

(b) A man may gain much and be disappointed after all. The world is full of such disillusionments. But the sinner who gains Christ obtains bliss without end.

(c) If a sinner does not gain Christ he loses his immortal soul. Christ is the one star of hope in the sky of heaven.

2. Christ the present Shelter of the sinner. "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 of God by faith.

(1) The apostle repudiates all dependence on his own personal righteousness, even upon that righteousness which is of the Law, touching which he considered himself "blameless" from the Pharisaic standpoint.

(a) It is in keeping with his doctrine everywhere. (Rom_2:20 Gal_2:16)

(b) Human experience confirms the statement of the prophet that "all our righteous-nesses are as filthy rags". (Isa_64:6)

(c) Salvation is everywhere in Scripture represented, not as of debt, but as of flee grace. (Rom_4:4, Rom_4:5)

(2) His entire dependence is on anothers righteousness, which is described in two forms.

(a) "That which is through the faith of Christ;" that is, a righteousness which becomes ours through our believing in Christ, faith being in this case merely the receptive organ or instrumental cause.

(b) "The righteousness of God by faith;" that is, the righteousness which God provides for man"s salvation as received by faith. The whole phaseology is thoroughly Pauline. (see homiletical hints on Gal_2:16)

II THE KNOWLEDGE OF CHRIST AS CONNECTED WITH THE POWER OF HIS RESURRECTION AND THE FELLOWSHIP OF HIS SUFFERINGS. "That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death." The saving knowledge of Christ must take in the fact of his resurrection as well as the fact of his death, because his resurrection was but the seal and crown of his redeeming sacrifice. Therefore the believer"s aspiration is always to know Christ in the power of his resurrection.

1. "The power of his resurrection.

(1) There is a polemic aspect of this power; for he is declared to be "the Son of God with power by the resurrection from the dead". (Rom_1:3, Rom_1:4)

(2) Where is an apologetic aspect of it, as attesting his Divine mission. (1Co_15:15)

(3) There is a dogmatic aspect of it, as indicating the acceptance of his sacrifice, and as it is the pledge of our justification. (Rom_4:24, Rom_4:25)

(4) There is an ethical aspect of it, presented by its relation to our pursuit of holiness.

(a) It is the resurrection-power of Christ which gives the new life. "Because I live ye shall live also". (Joh_14:19)

(b) It is by virtue of the resurrection that the Holy Ghost comes to abide in the Church, as a Spirit of truth, grace, and consolation.

(c) It is By the same power we are enabled to subdue sin. (Eph_1:19, 20 Ro 6 Gal_2:20)

(d) It is the same power which inspires here. (1Pe_1:3 Col_1:5)

(5) It has a prophetic aspect; for it is the pledge of our future resurrection. (Rom_8:11 1Co_6:14 2Co_4:14)

2. The fellowship of his sufferings, being made conformable unto his death. " We are to share in the sufferings he suffered, and to drink of the cup which he drank, not in relation merely to the suffering of persecution, but all suffering that arises out of our conflict with sin. We can thus understand such passages as 2Co_1:5 1Pe_4:13 Rom_6:5 Rom_8:17 2Ti_2:11, 2Ti_2:12.

III THE ULTIMATE OBJECT CONTEMPLATED BY THE APOSTLE. "If by any means I might attain unto the resurrection from the dead.

1. What he desired in, the future.

a. Not a part in the general resurrection.

b. Not spiritual resurrection, for that was already past.

c. But a part in the resurrection of the just. (Luk_20:35 Act_4:2 1Pe_1:3) It is the resurrection of life.

2. Why he desired it.

a. It would be final escape from evil.

b. It would be the occasion of his final and blessed recognition by his Savior-Judge.

c. It would be a pledge of his eternal happiness in heaven.

3. What his desire implies.

a. A high appreciation of the value of this resurrection from the dead.

b. A sense of its difficulty, as regarded from the human side.

c. The persuasion of it may be attained in various degrees. There is a touch of hypothetic humility in his language.

d. A disposition to submit to all providential arrangements that lead to it. T.C.

Vers. 8-11. The enthusiast.

Paul now exhibits himself to us in the light of an enthusiast in whose eyes the excellent knowledge of Jesus Christ is all and in all. He regrets that so many fruitless years were spent away from Christ, and now he shows us all he hopes from him. He has surrendered everything for the sake of his Lord and Master. He has put away the thought of what he might have been had he remained a Jewish partisan. There was nothing beyond the ambition of Saul the persecutor had he remained true to the Jewish tradition. But he had cheerfully sacrificed every worldly prospect, he had cheerfully accepted a life of privation and contempt, he had learned to count such worldly advantages as but "the refuse of the table" when compared with the excellent knowledge of Jesus Christ. It is such enthusiasm that makes men of us! Let us now look at the gain got from Christ.

I ACCEPTANCE IN HIS RIGHTEOUSNESS. (Ver. 9) We have seen how self-righteousness died within Paul. The sight of Christ on the way to Damascus cured him of all his self-satisfaction. Henceforth his religious reputation seemed but "filthy rags," utterly insufficient to clothe his spirit before the all-searching King. But instead of self-righteousness, he found provided by Christ a perfect righteousness, whose protection before God he could rejoice in. The idea of merit being transferred and imputed, though ridiculed by some superficial thinkers, is an everyday experience in life. The whole department of personal influence for the benefit of another is an illustration of it. We all benefit by the character and influence of others. We are glorified by their merits. The person from whom we want the favor knows the value and honor of our friend, and he considers us favourably because of him. In the very same way, then, God the Father regards sinners with favor because of the merit and righteousness of his Son, in whom poor sinners are asked to trust. Christ"s glory is sufficient to encircle with radiance all the world.

II ACQUAINTANCESHIP. (Ver. 10) The difference between "knowing a person" and "knowing about a person" must never be forgotten. We may know a great deal about a person whose acquaintanceship we never acquire. We may in the same way know a great deal about Christ; we may be erudite theologians; and yet if we do not "know him" as our incomparable acquaintance, our Savior, our best Friend, all will be vain. Paul got acquainted with Christ on the way to Damascus, and that acquaintanceship he cultivated ever after by prayer, meditation, co-operation in Christ"s work, and every means in his power. It is the essence of religion and of eternal life. "This is life eternal, to know i.e. to be acquainted with thee, the only true God, and Jesus Christ whom thou hast. (Joh_17:3) Let no man be content with anything short of this acquaintanceship with Jesus.

III THE POWER OF HIS RESURRECTION. (Ver. 10) This is a present experience. Our hearts are dead in trespasses, and sins, as Christ"s body lay dead in Joseph"s tomb. But the Spirit who quickened his dead body by a similar act quickens our dead souls, so that we experience in our spirits the power of our Lord"s resurrection. Paul had passed through this experience. He had entered into newness of life." He had risen out of the corruption of sin and spiritual death into the power of a new and spiritual life. The thrill of resurrection is first felt in this life. The dead soul hears the voice of the Son of God and starts into new life. (Joh_5:25) Well may we say of this resurrection, Blessed and holy is he that hath part in this first resurrection; on such the second death can have no power.

IV FELLOWSHIP IN SUFFERING. (Ver. 10) It seems strange that Paul should reckon pain among the advantages obtained from Christ. But we must remember that as Christ"s sufferings were vicarious, so the sufferings he sends upon his servants are so far vicarious also as to be for the good of others. Of coarse, in atonement we can have no fellowship with Christ. He was alone therein. But outside the atoning quality of Christ"s suffering there is an element in which we can all share. Paul had serious suffering, but as he felt it was to make him a better workman, and so for the good of others, he was content to share it with his Lord. And here we must observe that sympathy is the closest fellowship between souls. What is sympathy? It is fellowship in suffering, It is in distress, in fiery trial, that hearts come nearest to one another. The Hebrew children never knew such fellowship in Babylon before as the Son of God gave them in the fiery furnace. It is here that the reason of our fiery trials lies. They are to bring us nearer the heart of Jesus. H is sympathy is cheaply purchased by any pain. Paul"s suffering life lay closer than other lives to the heart of Christ. How this should reconcile believers to trial! We may well "count it all joy when we fall into divers temptations". (Jam_1:2)

V CONFORMITY TO CHRIST"S DEATH. (Ver. 10) To be reconciled to death is a great experience. It was this which Jesus experienced on the cross. The amazement of Gethsemane and its sinless shrinking from the experience of death gave place to radiant welcome as the last hour came.

"Father, into thine hands I commend my spirit," was the utterance of a Son fully satisfied with the Father"s will in the matter of his death. Now, this brave spirit is within our reach. We, too, may look without blanching into the eye of the king of terrors. The sufferings and discipline of life are meant to bring us to this sweet conformity.

VI RESURRECTION OF THE DEAD. (Ver. 11) This is the crowning experience which Jesus is to give to Paul and all the faithful departed. The attainment of the resurrection is the climax of a spiritual process. We have risen spiritually into newness of life; we have been advancing steadily in the knowledge of Christ"s mind and heart, and largely through life"s trials; and physical resurrection will be the top-stone of the great experience. The notion is broached that resurrection is an immediate experience at death, so that we practically bid our bodies good-bye for evermore when we depart. This doctrine of Hymenens and Philetus, however, will not stand investigation. we must believe in a bodily resurrection at the last day. Then shall our full spiritual experience be reached and Christ"s last great gift be ours. R.M.E.

Vers. 8-11. Phases of Christ.

"I have suffered the loss of all things, and do count them but dung, that I may win Christ." Paul presents Christ in four aspects.

I AS A PRIZE. "That I may win Christ." What is it to win Christ? It is something more than to become acquainted with his biography, something more than to understand the doctrines he taught or the theory of his life and mission. To gain him is to gain his moral spirit. His moral spirit is himself that which marked him off from all other men that have lived that is the Christ. "If any man have not the Spirit of Christ, he is none of his.

II AS A REST. "Found in him." For the soul to be found in Christ is to be found in his character. We are all living in the characters of others. The unregenerate world lives in the fallen character of Adam. The regenerate world lives in Christ, in the character of Christ. Resting in his character as the branch rests in the trunk of the tree, deriving from it its life, its form, its hue, its fruit. Oh to live in his character, in his spotless purity, in his immeasurable love, in his matchless excellence! Those who do so will not have their "own righteousness, which is of the Law," etc., but his moral rectitude.

III AS A THEME. "That I may know him." The knowledge here does not mean intellectual knowledge, but heart-knowledge, experimental knowledge.

1. Know him by experience personally. Before you can know a person you must have the spirit that animates him. Love alone can interpret love, etc.

2. Know by experience the power of his resurrection. All the spiritual significance and benefits of his resurrection from the dead.

3. Know by experience his sufferings. "Have fellowship with his sufferings." There are three kinds of suffering:

(1) those in which Christ could have no fellowship;

(2) those which he experienced, and in which men could have no fellowship; and

(3) those in which men are bound to have fellowship with Christ.

We are commanded to be partakers of some of his sufferings.

(1) We should have fellowship with the intense regret which he felt on account of the existence of moral evil. The fact of evil sat as a mountain of agony on the heart of Christ. Sin was a horrible thing to him, the "abominable thing "which he hated.

(2) We should have fellowship with the sorrowful sympathies which he had for the sufferings of men. His tears over Jerusalem, etc.

(3) We should have fellowship with those sufferings which he endured on account of the dishonor sin does to the infinite Father.

IV AS A MODEL. "Conformable unto his death." What does this mean? To die in the manner which he died on the cross? No. But to live and die in the mood he did, which was self-sacrifice. He died, not for himself, but for others. "He gave himself a ransom for many." Self-sacrificing love is the essence of personal Christianity, and nothing else. D.T.

Vers. 8, 9. The knowledge of Christ the one thing needful.

I WHAT IT IS. To know him is to know God, and to know God is eternal life. It is not knowledge abo u t him, but knowledge of him, that we need. We must know him as we know a person.

II HOW WE MUST SEEK THIS. All things that hinder us from obtaining this knowledge must be surrendered. Even such things as we have hitherto made a boast of must go if they are preventing us from knowing him. Our reputation for consistency, our hitherto unsuspected character, our most cherished occupations or friends, all these are "loss" in comparison with the knowledge of him which is to be found in obedience to him.

III WHAT IT WILL DO FOR US.

1. It will win Christ as Friend, Advocate, Redeemer, King. He will be onour side, however coldly earthly friends may regard us.

2. Thus winning him we shall be fouled in him. When the tempter conies to allure us he will not dare approach, for he will find us in him. When the accuser stands up at the last day to charge us with our many sins his words will fall powerless, for we shall he found in him who is our Defence.

IV WHAT IT WILL BESTOW UPON US. Righteousness; not the merely external righteousness which may be secured by the punctual observance of legal duties, but the righteousness which is of God. This righteousness of his is incarnate in Christ, and is imparted by him to all who are in union with him through faith. This is complete righteousness, for it is the perfect righteousness which Christ himself has and is. VW.H.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Yea, I still account both all these and all things else to be mere loss, compared to the inward, experimental knowledge of Christ, as my Lord, as my prophet, priest, and king, as teaching me wisdom, atoning for my sins, and reigning in my heart. To refer this to justification only, is miserably to pervert the whole scope of the words. They manifestly relate to sanctification also; yea, to that chiefly. For whom I have actually suffered the loss of all things - Which the world loves, esteems, or admires; of which I am so far from repenting, that I still account them but dung - The discourse rises. Loss is sustained with patience, but dung is cast away with abhorrence. The Greek word signifies any, the vilest refuse of things, the dross of metals, the dregs of liquors, the excrements of animals, the most worthless scraps of meat, the basest offals, fit only for dogs. That I may gain Christ - He that loses all things, not excepting himself, gains Christ, and is gained by Christ. And still there is more; which even St. Paul speaks of his having not yet gained.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

ARGUMENT 9

LEGALISM

8. “—As to the law a Pharisee;” “As to the righteousness which is in the law being blameless.” The Pharisees were the orthodox wing of the Jewish Church, the Sadducees the heterodox, and the poor Essenes living in the deserts and slums, the holiness people. Though Paul stood on the acme of orthodoxy, with an irreproachable Christian character, looked upon as an Israelite in whom there was no guile, a double graduate with a diploma from the Greek college of Tarsus, and another from the rabbinical university of Jerusalem, as a preacher in the popular Church without a peer, yet he was an alien from God and stranger to grace, traveling the broad road to hell. O the millions who are this day in the same awful dilemma, fully assured that they are bona-fide Christians serving God, while they are unconverted sinners, worshipping Satan! What is the trouble? Like Paul, they are legalists. They fill pulpits and pews, and, I awfully fear, constitute the rank and file of the popular Churches at the present day. Their name is legion. You meet them in every land. Though they are very religious, they have no salvation. Like Paul, they are perfectly honest; yet they walk in Satan’s midnight, and will soon drop into hell, unless God, in mercy, shall shed light on them, as in case of Saul, while he journeyed to Damascus. The Holy Ghost is the only revelator of the Lord Jesus Christ. Every soul walks in darkness till he reveals Him to him, as in case of Saul. What is this awful legalism? Satan’s greased plank, on which he shoots millions through the Churches into hell. It is simply a religion of good works, such as Saul and myself had from our infancy (for my life, like his, was irreproachable from the cradle, being as good a Church member before conversion as afterwards). The great masses of Church members at the present day are dumb in the pews, from the simple fact that they have no experiences to tell; they are depending on “Church loyalty,” legal obedience, and good works to save them. It is awful to contemplate the responsibility of pastors who help the devil to palm off his wholesale delusions on their members, encouraging them to believe that they are Christians, because they are true and faithful to what they call “the Church;” meanwhile they are as ignorant of the New Testament Ecclesia, the Church of God (consisting only of the souls called out of the world and separated unto God), as the Hottentots of Africa. All of this legalistic religion, which fills the world today, is nothing but self- righteousness, “filthy rags,” in the sight of God, and a millstone around the necks of the poor, deluded devotees, dragging them down to hell.

9. “And may be found in him, not having my own righteousness, which is of the law, but that which is, through the faith of Christ, the righteousness which is from God, upon faith.” Nothing but the righteousness of Christ will ever fortify a soul against the severities of the Divine judgments. Can I have the righteousness of Christ? Our wonderful Christ has three righteousnesses. He has a righteousness peculiar to his Divinity and essential to it, which he will ever retain, and never impart to you or me. He also has a righteousness peculiar to his humanity and essential to it. This he will never confer on you or me. Besides, he has a third righteousness, arising from perfect obedience to the Divine law, actively throughout his probationary life, and passively when he suffered the full penalty of the violated law as our substitute. This third righteousness, which is neither essential to his humanity nor Divinity, nor in any way necessary to his perfect mediatorial Messiahship, he procured for you and me and all of Adam’s ruined race. This perfect righteousness God is delighted freely to impute to every sinner who, in hearty repentance and radical abandonment of all sin, in the profound realization of his utter fitness only for hellfire, by simple faith alone casts himself, in a moment of despair, on the mercy of God in Christ. These sinning-religion people have never learned the first principles; but poor, deluded legalists, like Saul before he was converted, “having a zeal for God, but not according to knowledge,” having no personal acquaintance with God, they walk in spiritual night, die as they live, honored with complimentary funerals over their dead bodies, while their souls are in hell.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

8. I count all things but loss. In comparison with the inestimable value of the knowledge of Christ, all worldly things are to be regarded as a loss. For whom I have suffered the loss of all things. In accepting Christ he gave up all the world holds dear. But he did not long for them; nay, he counted them as a he would count filth, to be avoided, if only he may win Christ. The one word Christ in itself embraces every real blessing.

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.

In fact

"Really" or "Truly"

now I count

The word "now" emphasizes how Paul has changed since he quit being a Pharisee and became a believer in Christ. AT: "now that I have trusted in Christ, I count" (See: Assumed Knowledge and Implicit Information)

I count all things to be loss

Paul is continuing the business metaphor from Philippians 3:7, saying it is worthless to trust in anything other than Christ. AT: "I consider everything to be worthless" (See: Metaphor)

because of the surpassing value of the knowledge of Christ Jesus my Lord

"because knowing Christ Jesus my Lord is worth so much more"

I have given up all things

Use your usual way of expressing the willingness to give up everything you have for Christ, if that is God's will for you.

I consider them rubbish

Paul speaks of the things a person may trust in as if it were waste that is thrown out. He is emphasizing how worthless they really are. AT: "I think of them as trash" (See: Metaphor)

so that I may gain Christ

"so that I may have only Christ"

be found in him

The phrase "be found" is an idiom that emphasizes the idea of "to be." AT: "be truly united with Christ" (See: Idiom)

I do not have a righteousness of my own from the law

"I am not trying to please God on my own by obeying the law"

the power of his resurrection

"his power that gives us life"

the fellowship of his sufferings

"what it is like to suffer as he suffered" or "what it is like to participate in suffering with him"

I want to be transformed into the likeness of his death

Possible meanings are 1) Paul wants Christ to change him so that he can die as Christ died or 2) he wants his desire to sin to become as dead as Jesus was before he was raised. (See: Active or Passive and Metonymy)

so somehow I may experience the resurrection from the dead

The word "somehow" means Paul does not know what is going to happen to him in this life, but whatever happens, it will result in eternal life. "so that, no matter what happens to me now, I will come back to life after I die"

translationWords

Jesus

lord

righteous

law

God

faith

resurrection

fellowship

suffer

die

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

8. μενοῦνγε. אA, 17 37, and many other cursives, Bas (in one place) Cyr. μὲν οὖν γε. BD2G, many cursives, Bas (in one place) Chrys read μὲν οὖν only. LTr Ell μὲν οὖν: Tisch μενοῦνγε: WH μὲν οὖν γε.

σκύβαλα. So (without εἶναι) א*BD2*G2, 17, vulg syr (pesh) arm æth, Orig. אcAD2c, 37 47, and most other cursives, Bas Chrys Cyr add εἶναι after σκύβαλα.

8. ἀλλὰ μενοῦνγε καὶ. Μὲν οὖν corrects by emphasis; its common use in dialogue and discussion. “Nay rather, I even, &c.”

ἡγοῦμαι. The present tense emphasizes the present consciousness; the ἥγημαι is carried full into the present moment of thought.

πάντα. He has enumerated many things, but he will sweep everything into the scale which CHRIST has over-weighed. All that goes under the head of personal ambition, for example, must go; his prospects of national and Church distinction; all, all is ζημία, as against Christ.

διὰ τὸ ὑπερέχον. “On account of the surpassing(ness).” See on Php 2:9 for St Paul’s love of superlative and accumulative words.

τῆς γνώσεως. For αὕτη ἐστὶν ἡ αἰώνιος ζωή, ἵνα γινώσκωσι, κτλ. (Joh 17:3). On the conditions and bliss of such knowledge see e.g. Joh 1:10-12; Joh 14:7; Joh 17:25; Eph 3:19.—St Paul sometimes depreciates γνῶσις (e.g. 1Co 8:1; 1Co 13:2; 1Co 13:8). But there he means a knowledge separable from Divine light and life, a knowledge of mere theory, or of mere wonder, not of God in Christ. The γνῶσις here is the recognition of the glory of the Son of the Father, a knowledge inseparable from love; see the great paradox of Eph 3:19, γνῶναι τὴν ὑπερβάλλουσαν τῆς γνώσεως ἀγάπην τοῦ Χριστοῦ.

Note the implicit witness of the language before us to the Deity of Christ. In Him this man had found the ultimate repose of his whole mental and moral nature.

Χριστοῦ Ἰησοῦ τοῦ κυρίου μου. Observe the solemnity and fulness of the terms; a “final cadence” of faith, as its glorious Object is viewed anew. See too the characteristic μου (cp. note on Php 1:3 above). The Gospel has an individualism, perfectly harmonious with its communism, but never to be merged in it. The individual “comes to” Christ (Joh 6:35; Joh 6:37); and has Christ for Head (1Co 11:3); and lives by faith in Him who has loved and redeemed the individual (Gal 2:20). And such individual contact with the Lord is the secret of all true diffusion and communication of blessing through the individual.

διʼ ὃν. Again, “on account of whom”; because of the fact of His glory.

τὰ πάντα ἐζημιώθην. “I was deprived of my all.” He echoes the ζημίαν twice uttered above. His estimate was rudely verified, as it were, by circumstances. The treasures he inwardly surrendered were, as far as could be done, torn from him by man, when he deserted the Sanhedrin for Jesus Christ.

Deeply moving is this passing reference to his tremendous sacrifice, a sacrifice which has of course a weighty bearing on the solidity of the reasons for St Paul’s change, and so on the evidences of our Faith. On this last point see the deservedly classical Observations on the Character &c. of St Paul, by George, first Lord Lyttelton, 1747.

τὰ πάντα. Rendered above, “my all.” This may be just too much as a translation for the τὰ, but fairly indicates its reference.

σκύβαλα. Stercora, Vulg. “Refuse,” R.V. marg. In the medieval Lexicon of Suidas the word is explained by κύων and βάλλειν: Κυσίβαλόν τι ὅν, τὸ τοῖς κυσὶ βαλλόμενον. Others “connect it with σκὼρ (cp. scoria, Lat. stercus), al. with a root meaning ‘to shiver,’ ‘shred’ ” (Grimm, ed. Thayer, s.v.). “The word seems to signify generally ‘refuse,’ being applied most frequently in one sense or other to food, as in Plut. Mor. p. 352 D περίττωμα δὲ τροφῆς καὶ σκύβαλον οὐδὲν ἁγνόν … ἐστι [κ.τ.λ.]. The two significations most common are (1) ‘Excrement …’ This sense is frequent in medical writers. (2) ‘The … leavings of a feast …’ So again σκυβάλισμα, Pseudo-Phocyl. 144 … σκυβάλισμα τραπέζης” (Lightfoot). “The Judaizers spoke of themselves as banqueters … at the Father’s table, of Gentile Christians as dogs … snatching up the refuse meat … St Paul has reversed the image” (Lightfoot).

ἵνα Χριστὸν κερδήσω. The verb echoes the κέρδη of Php 3:7. The repudiation of those “gains” was the condition for the reception of the supreme “gain,” Christ Himself, received by faith. In a sense he paid them down in exchange for Christ, and so “gained” Him; Christum lucri fecit (Vulg.). Cp. the language of Rev 3:18, συμβουλεύω σοι ἀγοράσαι παρʼ ἐμοῦ. True, they were worse than nothing, and Christ was all; but the imagery only enforces this by its paradox.

Ἵνα κερδήσω, We might expect the optative here, as he is dealing with a past experience; and so with εὑρεθῶ just below. The conjunctive may be explained as expressing, in present terms, a past crisis, vividly realized. But besides, the subtle distinction between conjunctive and optative was not kept up in the popular language; so that the conjunctive was as a rule used for both “may” and “might.” Cp. 1Ti 1:16, ἠλεήθην … ἵνα ἐν ἐμοὶ … ἐνδείξηται Ἰ. Χ., κτλ., and Act 5:26, ἐφοβοῦντο τὸν λαόν, [ἵνα] μὴ λιθάσθωσιν.

Possibly the clause καὶ ἡγ. σκ. is parenthetic; the passage would thus present a vivid antithesis: “I suffered the loss of my all (and mere refuse I now see it to be) that I might make Christ my gain.”

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

8.] But moreover (not only have I once for all passed this judgment, but I continue to count, &c. The contrast is of the present ἡγοῦμαι to ἥγημαι above) I also continue to esteem them all (not, all things, which would require πάντα or τὰ πάντα (see below) before ἡγοῦμαι, emphatic) to be loss on account of the supereminence (above them all: τοῦ γὰρ ἡλίου φανέντος, προσκαθῆσθαι τῷ λύχνῳ ζημία. Chrys. On the neuter adjective (or participle) construction, see ref. and 2Co 4:17) of the knowledge of Christ Jesus my Lord (‘quod Dominum suum vocat, id ad exprimendam affectus vehementiam facit.’ Calv.), on whose account (explained by ἵνα … below) I suffered the loss of all things (now, emphatic and universal. Or, it may be, “them all,” as Ellic.: but this almost involves a tautology; and, besides, τὰ πάντα stands too far from ἅτινα for the τά to be reflexive), and esteem them to be refuse, that I may (by so disesteeming them: ἵνα gives the aim of what went before) gain Christ (not, as the rationalizing Grot., ‘Christi favorem:’ no indeed, it is Christ Himself,—His perfect image, His glorious perfection, which he wishes to win. He has Him now, but not in full: this can only be when his course is finished, and to this time the next words allude) and be found (now, and especially at His coming,—‘evadam:’—not as Calv., ‘Paulum renuntiasse omnibus … ut recuperaret (urgrammatical) in Christo.’ Cf. ref. 2 Cor.) in Him (living and being, and included, in Him as my element), not having (specification of εὑρ. ἐν αὐτῷ,—but not to be joined, as Lachm., al., with ἐν αὐτῷ, which would make this latter superfluous) my own righteousness (see on ver. 6) which is of (arising from) the law, but that which is through (as its medium) the faith of (in) Christ (a construction of this sentence has been suggested to me, which is perhaps possible, and at all events deserves mention.

It consists in making ἐμὴν δικαιοσύνην predicative; “not having as my righteousness that righteousness which is of the law, but that which is through faith in Christ”), the righteousness which is of (answering to ἐκ νόμου,—as its source, see Eph 2:8) God on my faith (built on, grounded on, granted on condition of, my faith. It is more natural to take ἐπὶ τῇ πίστει with δικαιοσύνην, which it immediately follows, than with Meyer to understand another ἔχων to attach it to. The omission of the article is no objection, but is very frequent, where the whole expression is joined as one idea. Chrys., al., join ἐπὶ τῇ πίστει with τοῦ γνῶναι, as if it were τοῦ ἐπὶ τ. π. γνῶναι, which of course is unallowable: Calv., Grot., Bengel, make the infinitive τοῦ γνῶναι dependent on πίστει (“describit vim et naturam fidei, quod scilicet sit Christi cognitio.” Calv.), which is also inadmissible, for πίστις, as Mey. observes, is never joined with a genitive article and infinitive: and when with a genitive, not the nature but the object of faith is described by it),

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

8-14. Since the hour of my conversion my estimate of the worthlessness of my legal righteousness and its profits has not changed. I continue to count them all but loss as compared with the surpassing worth of the knowledge of Christ Jesus my Lord. To me they are mere refuse, if I can but make Christ my own and may be found living in him, not having a righteousness of my own, which is of the law, but rather a righteousness which proceeds from God, which is based upon faith, and which becomes mine through faith in Christ: a righteousness which means such intimate and practical knowledge of Christ as that his risen life shall be a power in my life, and his sufferings shall be mine, even unto death; and that so, at last, if this may be, I may be raised from the dead as he was. I speak of my desire, not of my attainment, for I have not yet realised my ideal; but I am pressing on toward the attainment and fulfilment of that which Christ contemplated in my conversion. No, I have not yet attained; but one thing I do. Not encouraged to self-satisfaction or relaxation of effort by what is past, I stretch forward, like a racer to the goal, toward that high destiny to which God in Christ is ever summoning me from heaven.

8. ἀλλὰ μενοῦνγε καὶ ἡγοῦμαι: ‘nay then I am indeed also counting.’

BDFGKL read μεν ουν; μενουνγε א AP, 17, 37.

Μὲν confirms ἡγοῦμαι, and οὖν, strengthened by γε, recurs to ἥγημαι and carries it forward, thus guarding against a possible misunderstanding of the last statement. ‘Nay then, if my ἥγημαι be thought to have been a mere impulsive act of breaking with the past,—I am, in truth, also counting all things as loss for Christ’s sake.’ His break with legal righteousness perpetuates itself. For μενοῦνγε see Rom 9:20, Rom 10:18.

Πάντα corresponds with ἅτινα (vs. 7): all things which formed the ground of my false confidence.

διὰ τὸ ὑπερέχον τῆς γνώσεως Χριστοῦ Ἰησοῦ τοῦ κυρίου μου: ‘for the surpassing worth of the knowledge of Christ Jesus my Lord.’ This expands διὰ τὸν Χριστὸν, thus defining more clearly the motive of ἥγημαι ζημίαν. The ἥγημαι was caused by an overpowering impression of Christ; the ἡγοῦμαι by the knowledge of Christ. The ὃν in the next clause gathers additional force from γνώσεως. Τὸ ὑπ. τ. γνώς. is not a hendiadys, ‘the excellent knowledge,’ as Vulg. ‘eminentem scientiam.’ The neuter participle with the article is more graphic than the noun ὑπεροχή. (See Blass, p. 151.) On substantivised neuters see Win. xxxiv. 2, and comp. Rom 2:4, Rom 2:8:3, Rom 2:9:22; 1Co 1:25; Heb 6:17. Γνῶσις is used in its original, simple sense, as Rom 2:20; 1Co 1:5, 1Co 8:1. Not in the later, philosophic sense.

τοῦ κυρίου μου: κυρίου adds emphasis to τὸν Χριστὸν (vs. 7). For μου, with its sense of personal appropriation, comp. 1:3. The knowledge is surpassing because its subject is Lord, to be confessed and worshipped by the created universe (2:11). Christ, as the subject of this knowledge, is regarded with reference to all that he is or becomes to a believer. So Croc.: “Complectitur personam, officium et beneficium, quae separari non possunt.”

The designations of Christ in the Epistles of the Captivity resemble those in the earlier letters. Ἰησοῦς alone occurs only in Eph 4:21; Php 2:10. Χριστός and ὁ Χρ. are very frequent. The title κύριος added to the personal name occurs chiefly in the beginnings of the epistles, as Eph 1:2; Phm 1:3; Php 1:2; but Christ is commonly styled κύριος or ὁ κύριος simply, especially in the formula ἐν κυρίῳ. In Phil. ὁ κυρ. ἡμ. ἸΧ is not found. In Philem., which contains nearly all the formulas, the simple Χτός occurs only in vs. 6.

τὰ πάντα: collectively. (Comp. Rom 8:32, Rom 8:11:36; 1Co 8:6.) Accusative of reference. ‘I became loser in respect of all things.’

ἐζημιώθην: ‘I became loser.’ The verb means ‘to fine,’ ‘to amerce,’ ‘to mulct,’ and is to be taken in its passive sense; not as middle or reflexive, ‘I have made myself lose,’ which is contrary to N.T. usage. (See Mat 16:26; Luk 9:25; 1Co 3:15; 2Co 7:9; LXX Exo 21:22; Exo 19:19, Pro 22:3.) The middle sense would ascribe ἐζημ. as an act to Paul himself, whereas the thought is that, having been grasped and possessed by Christ, his former possessions fell away. The aorist points to the definite period of his conversion. In that great crisis all his legal possessions were lost.

καὶ ἡγοῦμαι: continuous present. (See above.) It may be regarded as dependent on διʼ ὃν (Mey., Ellic., Lightf.), or as a new point, and parallel with ἡγοῦμ. πάν. ζημ. (Weiss). The latter seems a little simpler, ἐζημ. having its motive in διʼ ὃν, and ἵνα κερδ. being the motive of ἡγοῦμ. σκύβ., thus contrasting the gain with what he threw away as worthless. On the other explanation, ἵνα κερδ. adds a motive to διʼ ὃν.

σκύβαλα: ‘refuse.’ Only here in N.T. (Comp. LXX; Sir. 27:4.) Belonging wholly to later Gk., as Plut., Jos. The derivation cannot be certainly shown. Suidas says κυσιβαλόν; i.e. τὸ τοῖς κυσὶ βαλλόμενον, ‘that which is thrown to the dogs.’ More probably connected with σκώρ, ‘stercus.’ (See Curtius, Gk. Etym. i. 167 [Eng.].) It signifies either ‘excrement’ or ‘the leavings of the table.’ A strong expression from the man who could write Gal 1:14. Some of the patristic interpreters were embarrassed by this passage because the apparent disparagement of the law was seized upon by Antinomians, and used in their own interest. Hence they tried to modify Paul’s meaning by referring it to the comparative value of the law. The law was a light, but unnecessary after the sun had arisen. It was a ladder, useful to mount by, but useless after one had mounted. On the same line σκύβαλα was explained by the chaff, which is part of the ripening corn, but is thrown away in the threshing. (See Chr.)

Χριστὸν κερδήσω: Appropriate Christ and make him his own, with all of grace and glory that attaches to him. Paul’s earnestness is shown in his reiteration: κέρδη, ζημίαν, ἐζημιώθην, πάντα, Χριστόν, etc.

He proceeds to show what is involved in winning Christ.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Yea doubtless [αλλα μεν ουν] . Alla but, ver. 7, puts that verse in direct contrast with the preceding verse. Alla yea or verily, in this verse affirms more than the preceding statement, while oun therefore (not rendered), collects and concludes from what has been previously said : Yea verily therefore.

All things. An advance on those (things) of ver. 7.

For the excellency, etc. [δια] . On account of : because the knowledge of Christ is so much greater than all things else.

I have suffered the loss [εζημιωθην] . Rev., better, I suffered; when I embraced Christianity. Lit., was mulcted. See on Mt 16:26, and cast away, Luk 9:25.

All things [τα παντα] . Collectively. All things mentioned in vers. 5 - 7. Dung [σκυβαλα] . Rev., refuse. Either excrement or what is thrown away from the table; leavings. The derivation is uncertain. According to some it is a contraction from ejv kunav ballw to throw to the dogs. See on filth, 1Co 4:13. Notice the repetition of gain, count, loss, all things, Christ.

Win [κερδησω] . Rev., better, gain, corresponding with gain, ver. 7.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.