8 Yes most certainly, and I count all things to be loss for the excellency of the knowledge of Christ Jesus, my Lord, for whom I suffered the loss of all things, and count them nothing but refuse, that I may gain Christ
*Minor differences ignored. Grouped by changes, with first version listed as example.
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 [1], 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 [2], 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 skubalon is employed as though it were kusibalon -- what is thrown to dogs. [3] 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?
1 - "Par son excellence et hautesso;" -- "By its excellence and loftiness."
2 - Pierce adduces the two following instances of the same form of expression as made use of among the Romans--Plautus says, (Trucul. Act 2, sc 7, ver. 5,) when speaking of one that was chargeable with prodigality -- "Qui bona sua pro stercore habet, foras jubet ferri," ("who counts his goods but dung, and orders them to be carried out of the house.") Thus, also, Apuleius, (Florid, c. 14,) speaks of Crates, when he turned Cynic: "Rem familiarem a.bjicit velut onus sterootis, magis labori quant usui;" -- ("He casts away his goods as a heap of dung, that was more troublesome than useful.") -- Ed.
3 - Such is the etymology given by Suidas, to tois kusi ballomenon -- "what is thrown to dogs." -- Ed.
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, Acts 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 Ephesians 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.
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, (Acts 9:43 (note)) on the character of St. Paul.
Yea doubtless, and I count (e) 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 (f) win Christ,
(e) He shuts out all works, those that go before, as well as those that come after faith.
(f) That in their place I might get Christ, and from a poor man become rich, so far am I from losing anything at all.
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 Philippians 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 Philippians 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.
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 (Psalm 63:1; John 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, Philippians 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 (Song 2:16; Song 6:3; Luke 9:23-24; 1-Corinthians 3:23).
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.
*More commentary available at chapter level.