John Gill's Bible Commentary Ver. 8. Yea, doubtless, and I count all things [but] loss , etc.] 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.
Matthew Henry Commentary
Verses 1-11 - Sincere Christians rejoice in Christ Jesus. The prophet calls the fals prophets dumb dogs, Isa 56:10; to which the apostle seems to refer Dogs, for their malice against faithful professors of the gospel of Christ, barking at them and biting them. They urged human works i opposition to the faith of Christ; but Paul calls them evil-workers. He calls them the concision; as they rent the church of Christ, and cut it to pieces. The work of religion is to no purpose, unless the heart is in it, and we must worship God in the strength and grace of the Divin Spirit. They rejoice in Christ Jesus, not in mere outward enjoyment and performances. Nor can we too earnestly guard against those wh oppose or abuse the doctrine of free salvation. If the apostle woul have gloried and trusted in the flesh, he had as much cause as any man But the things which he counted gain while a Pharisee, and had reckone up, those he counted loss for Christ. The apostle did not persuade the to do any thing but what he himself did; or to venture on any thing but that on which he himself ventured his never-dying soul. He deemed all these things to be but loss, compared with the knowledge of Christ, by faith in his person and salvation. He speaks of all worldly enjoyment and outward privileges which sought a place with Christ in his heart or could pretend to any merit and desert, and counted them but loss but it might be said, It is easy to say so; but what would he do when he came to the trial? He had suffered the loss of all for the privileges of a Christian. Nay, he not only counted them loss, but the vilest refuse, offals thrown to dogs; not only less valuable tha Christ, but in the highest degree contemptible, when set up as agains him. True knowledge of Christ alters and changes men, their judgment and manners, and makes them as if made again anew. The believer prefer Christ, knowing that it is better for us to be without all worldl riches, than without Christ and his word. Let us see what the apostl resolved to cleave to, and that was Christ and heaven. We are undone without righteousness wherein to appear before God, for we are guilty There is a righteousness provided for us in Jesus Christ, and it is complete and perfect righteousness. None can have benefit by it, wh trust in themselves. Faith is the appointed means of applying the saving benefit. It is by faith in Christ's blood. We are mad conformable to Christ's death, when we die to sin, as he died for sin and the world is crucified to us, and we to the world, by the cross of Christ. The apostle was willing to do or to suffer any thing, to attai the glorious resurrection of saints. This hope and prospect carried his through all difficulties in his work. He did not hope to attain it through his own merit and righteousness, but through the merit an righteousness of Jesus Christ. (Php 3:12-21)
Greek Textus Receptus
αλλα 235 CONJ μενουνγε 3304 PRT και 2532 CONJ ηγουμαι 2233 5736 V-PNI-1S παντα 3956 A-APN ζημιαν 2209 N-ASF ειναι 1511 5750 V-PXN δια 1223 PREP το 3588 T-ASN υπερεχον 5242 5723 V-PAP-ASN της 3588 T-GSF γνωσεως 1108 N-GSF χριστου 5547 N-GSM ιησου 2424 N-GSM του 3588 T-GSM κυριου 2962 N-GSM μου 3450 P-1GS δι 1223 PREP ον 3739 R-ASM τα 3588 T-APN παντα 3956 A-APN εζημιωθην 2210 5681 V-API-1S και 2532 CONJ ηγουμαι 2233 5736 V-PNI-1S σκυβαλα 4657 N-APN ειναι 1511 5750 V-PXN ινα 2443 CONJ χριστον 5547 N-ASM κερδησω 2770 5661 V-AAS-1S
Vincent's NT Word Studies
8. Yea doubtless (alla men oun). 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. (dia). On account of: because the knowledge of Christ is so much greater than all things else.
I have suffered the loss (ezhmiwqhn). Rev., better, I suffered; when I embraced Christianity. Lit., was mulcted. See on Matt. xvi. 26, and cast away, Luke ix. 25.
All things (ta panta). Collectively. All things mentioned in vers. 5-7. Dung (skubala). 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, 1 Corinthians iv. 13. Notice the repetition of gain, count, loss, all things, Christ.
Win (kerdhsw). Rev., better, gain, corresponding with gain, ver. 7.
Robertson's NT Word Studies
3:8 {Yea, verily, and} (alla men oun ge kai). Five particles before Paul proceeds (yea, indeed, therefore, at least, even), showing the force and passion of his conviction. He repeats his affirmation with the present middle indicative (hgoumai), "I still count all things loss for the excellency of the knowledge (to huperechon, the surpassingness, neuter articular participle of huperecw, #Php 2:3) of Christ Jesus my Lord." {Dung} (skubala). Late word of uncertain etymology, either connected with sk"r (dung) or from es kunas ballw, to fling to the dogs and so refuse of any kind. It occurs in the papyri. Here only in the N.T. {That I may gain Christ} (hina criston kerdesw). First aorist active subjunctive of kerdaw, Ionic form for kerdainw with hina in purpose clause. Paul was never satisfied with his knowledge of Christ and always craved more fellowship with him.
