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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Philippians 3:4–8. His two-level outline is real structure in the source text, so it is rendered as structure.
The apostle here proposes himself for an example of trusting in Christ only, and not in his privileges as an Israelite.
I.He shows what he had to boast of as a Jew and a Pharisee.
Let none think that the apostle despised these things (as men commonly do) because he had them not himself to glory in. No, if he would have gloried and trusted in the flesh, he had as much cause to do so as any man: If any other man thinketh that he hath whereof to trust in the flesh, I more, Phi 3:4. He had as much to boast of as any Jew of them all.
1.His birth-right privileges. He was not a proselyte, but a native Israelite: of the stock of Israel. And he was of the tribe of Benjamin, in which tribe the temple stood, and which adhered to Judah when all the other tribes revolted. Benjamin was the father's darling, and this was a favourite tribe. A Hebrew of the Hebrews, an Israelite on both sides, by father and mother, and from one generation to another; none of his ancestors had matched with Gentiles.
2.He could boast of his relations to the church and the covenant, for he was circumcised the eighth day; he had the token of God's covenant in his flesh, and was circumcised the very day which God had appointed.
3.For learning, he was a Pharisee, brought up at the feet of Gamaliel, an eminent doctor of the law: and was a scholar learned in all the learning of the Jews, taught according to the perfect manner of the laws of the fathers, Act 22:3. He was a Pharisee, the son of a Pharisee (Act 23:6), and after the most strict sect of his religion lived a Pharisee, Act 26:5.
4.He had a blameless conversation: Toughing the righteousness which is of the law, blameless: as far as the Pharisees' exposition of the law went, and as to the mere letter of the law and outward observance of it, he could acquit himself from the breach of it and could not be accused by any.
5.He had been an active man for his religion. As he made a strict profession of it, under the title and character of a Pharisee, so he persecuted those whom he looked upon as enemies to it. Concerning zeal, persecuting the church.
6.He showed that he was in good earnest, though he had a zeal without knowledge to direct and govern the exercise of it: I was zealous towards God, as you all are this day, and I persecuted this way unto the death, Act 22:3, Act 22:4. All this was enough to have made a proud Jew confident, and was stock sufficient to set up with for his justification. But,
II.The apostle tells us here how little account he made of these, in comparison of his interest in Christ and his expectations from him:
But what things were gain to me those have I counted loss for Christ (Phi 3:7); that is, those things which he had counted gain while he was a Pharisee, and which he had before reckoned up, these he counted loss for Christ. "I should have reckoned myself an unspeakable loser of, to adhere to them, I had lost my interest in Jesus Christ." He counted them loss; not only insufficient to enrich him, but what would certainly impoverish and ruin him, if he trusted to them, in opposition to Christ. Observe, The apostle did not persuade them to do any thing but what he had himself did, to quit any thing but what he had himself quitted, nor venture on any bottom but what he himself had ventured his immortal soul upon. - Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord, Phi 3:8. Here the apostle explains himself.
1.He tells us what it was that he was ambitious of and reached after: it was the knowledge of Christ Jesus his Lord, a believing experimental acquaintance with Christ as Lord; not a merely notional and speculative, but a practical and efficacious knowledge of him. So knowledge is sometimes put for faith: By his knowledge, or the knowledge of him, shall my righteous servant justify many, Isa 53:11. And it is the excellency of knowledge. There is an abundant and transcendent excellency in the doctrine of Christ, or the Christian religion above all the knowledge of nature, and improvements of human wisdom; for it is suited to the case of fallen sinners, and furnishes them with all they need and all they can desire and hope for, with all saving wisdom and saving grace.
2.He shows how he had quitted his privileges as a Jew and a Pharisee: Yea doubtless; his expression rises with a holy triumph and elevation, alla men oun ge kai. There are five particles in the original: But indeed even also do I count all things but loss. He had spoken before of those things, his Jewish privileges: here he speaks of all things, all worldly enjoyments and mere outward privileges whatsoever, things of a like kind or any other kind which could stand in competition with Christ for the throne in his heart, or pretend to merit and desert. There he had said that he did count them but loss; but it might be asked, "Did he continue still in the same mind, did he not repent his renouncing them?" No, now he speaks in the present tense: Yea doubtless, I do count them but loss. But it may be said, "It is easy to say so; but what would he do when he came to the trial?" Why he tells us that he had himself practised according to this estimate of the case: For whom I have suffered the loss of all things. He had quitted all his honours and advantages, as a Jew and a Pharisee, and submitted to all the disgrace and suffering which attended the profession and preaching of the gospel. When he embarked in the bottom of the Christian religion, he ventured all in it, and suffered the loss of all for the privileges of a Christian. Nay, he not only counted them loss, but dung, skubala - offals thrown to dogs; they are not only less valuable than Christ, but in the highest degree contemptible, when they come in competition with him. Note, The New Testament never speaks of saving grace in any terms of diminution, but on the contrary represents it as the fruits of the divine Spirit and the image of God in the soul of man; as a divine nature, and the seed of God: and faith is called precious faith; and meekness is in the sight of God of great price, Pe1 3:4; Pe2 1:1, etc.
Historical interpretation
Two Centuries of Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
But "those things which he had once accounted gain," and which he enumerates in the preceding verse-"trust in the flesh," the sign of "circumcision," his origin as "an Hebrew of the Hebrews," his descent from "the tribe of Benjamin," his dignity in the honours of the Pharisee -he now reckons to be only "loss" to himself; (in other words, ) it was not the God of the Jews, but their stupid obduracy, which he repudiates.
But these very words are favorable to the Law, and how they are so, shall be hence manifest. Let us attend accurately to his very words. He said not, The Law is loss: but "I counted it loss." But when he spake of gain, he said not, I counted them, but "they were gain." But when he spake of loss he said, "I counted": and this rightly; for the former was naturally so, but the latter became so, from my opinion. "What then? Is it not so?" says he. It is loss for Christ.
And how has the law become gain? And it was not counted gain, but was so. For consider how great a thing it was, to bring men, brutalized in their nature, to the shape of men. If the law had not been, grace would not have been given. Wherefore? Because it became a sort of bridge; for when it was impossible to mount on high from a state of great abasement, a ladder was formed. But he who has ascended has no longer need of the ladder; yet he does not despise it, but is even grateful to it. For it has placed him in such a position, as no longer to require it. And yet for this very reason, that he doth not require it, it is just that he should acknowledge his obligation, for he could not fly up. And thus is it with the Law, it hath led us up on high; wherefore it was gain, but for the future we esteem it loss. How? Not because it is loss, but because grace is far greater. For as a poor man, that was in hunger, as long as he has silver, escapes hunger, but when he finds gold, and it is not allowable to keep both, considers it loss to retain the former, and having thrown it away, takes the gold coin; so also here; not because the silver is loss, for it is not; but because it is impossible to take both at once, but it is necessary to leave one. Not the Law then is loss, but for a man to cleave to the Law, and desert Christ. Wherefore it is then loss when it leads us away from Christ. But if it sends us on to Him, it is no longer so. For this cause he saith "loss for Christ"; if for Christ, it is not so naturally.
Wherefore he added; "howbeit what things were gain to me, these have I counted loss for Christ."
Such a course of life, so strictly regulated, and entered upon from earliest childhood, such unblemished extraction, such dangers, plots, labors, forwardness, did Paul renounce, "counting them but loss," which before were "gain," that he might "win Christ." But we do not even contemn money, that we may "win Christ," but prefer to fail of the life to come rather than of the good things of the present life. And yet this is nothing else than loss; for tell me now, let us examine in detail the conditions of riches, and see whether it be not loss accompanied with trouble, and without any gain.
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Summary
Philippians 3:7 serves as a profound declaration of Paul's radical re-evaluation of his life's priorities and achievements. Having meticulously listed his impressive Jewish credentials and religious zeal, Paul pivots to assert that all these former advantages, which he once considered invaluable "gain," he now consciously and deliberately regards as "loss" for the sake of knowing and being found in Christ. This verse encapsulates a fundamental paradigm shift from human merit to the surpassing worth of a relationship with Jesus.
Context
Literary Context
Philippians 3:7 is the pivotal turning point in a crucial section of Paul's letter where he passionately warns the Philippian believers against the dangers of legalism and reliance on human merit, particularly from those he calls "dogs" and "mutilators" (likely Judaizers who insisted on circumcision and adherence to the Mosaic Law for salvation or spiritual perfection). In Philippians 3:4-6, Paul meticulously details his own impeccable Jewish pedigree and zealous adherence to the Law, demonstrating that if anyone had grounds for boasting in the flesh, it was he. He lists his circumcision, lineage, tribal identity, Hebrew heritage, Pharisaic strictness, zealous persecution of the church, and blamelessness under the Law. Verse 7 then delivers a striking contrast, declaring that all these things, which were formerly his "gain," he now counts as "loss" because of Christ. This sets the stage for his subsequent exposition on the surpassing value of knowing Christ and gaining righteousness through faith, as elaborated in Philippians 3:8-11.
Historical & Cultural Context
Paul's background as a Pharisee placed him at the pinnacle of Jewish religious observance and social standing. The Pharisees were known for their meticulous adherence to the Mosaic Law and oral traditions, striving for a righteousness based on works. In this cultural milieu, a person's lineage, religious performance, and zeal for the Law were considered the ultimate "gain" or advantage, securing one's standing before God and community. Paul's conversion on the road to Damascus (recounted in Acts 9) fundamentally challenged this worldview. His encounter with the risen Christ revealed that true righteousness comes not through human effort or legalistic observance, but through faith in Christ. This radical shift meant abandoning the very things that had defined his identity and status, a profound sacrifice that would have led to social ostracization and persecution from his former peers.
Key Themes
Philippians 3:7 contributes significantly to several major theological themes within Paul's letter and broader theology. Firstly, it powerfully illustrates the Radical Re-evaluation of Values, where human achievements and religious performance are rendered worthless when compared to the incomparable worth of Christ. This challenges believers to examine what they truly consider valuable, contrasting worldly "gain" with spiritual "profit." Secondly, it underscores The Supremacy of Christ, positioning Jesus as the ultimate standard and object of all true value. Paul's declaration that all else is "loss for Christ" highlights Christ's preeminence and the transformative power of a relationship with Him, a theme further developed in Philippians 3:8. Lastly, the verse lays foundational groundwork for the theme of Righteousness by Faith, contrasting the self-righteousness derived from the Law with the righteousness that comes through faith in Christ, a central tenet of Paul's gospel articulated throughout his epistles, such as in Romans 3:21-26.
Exposition and Analysis
Key Word Analysis
In commercial contexts, this term (κέρδος, G2771) refers to profit, advantage, or material acquisition. Paul uses it to describe his former religious and social standing, which he once considered highly valuable assets, accruing merit and status in the eyes of God and man.
This verb (ἡγέομαι, G2233) means "to lead," but figuratively, "to deem" or "to consider." It implies a deliberate, rational re-evaluation or calculation, not a casual dismissal. Paul consciously reassessed the value of his former achievements, making a reasoned judgment about their true worth in light of Christ.
Directly contrasting "gain," this term (ζημία, G2209) denotes damage, harm, or financial detriment. Paul's use of this commercial term underscores his radical re-accounting, where what was once profitable is now seen as a deficit, a liability, or even a disadvantage when measured against the incomparable worth of Christ.
The preposition (διά, G1223) signifies the "channel of an act" or "by reason of." In this context, "for Christ" indicates the ultimate cause, purpose, and standard of Paul's re-evaluation. Christ Himself is the supreme object for whom all else is willingly surrendered and re-categorized.
Verse Breakdown
"But what things were gain to me"
This clause directly refers to the extensive list of Paul's Jewish credentials and achievements detailed in Philippians 3:4-6. These were the elements of his life that, by the standards of his contemporary Jewish society and his own former understanding, constituted significant advantages, merits, or profits. They represented his righteousness, status, and perceived standing before God based on human effort and lineage.
"those I counted loss for Christ"
Here, Paul declares a radical re-evaluation of those very "gains." The Greek verb "counted" (hēgéomai) signifies a deliberate, reasoned judgment, not a mere emotional reaction. He consciously re-categorized his former advantages as "loss" (zēmía), a detriment or deficit, when measured against the incomparable value of knowing and being found in Christ. The phrase "for Christ" (dia Christon) indicates the ultimate purpose and standard of this transformation: Christ himself is the supreme object for whom all else is willingly surrendered.
Literary Devices
Paul employs a powerful commercial metaphor throughout this passage, using terms like "gain" (kérdos) and "loss" (zēmía) that evoke the language of accounting and business transactions. This metaphor highlights the deliberate and rational nature of his spiritual re-evaluation, presenting his life's ledger as being rebalanced with Christ as the ultimate profit. The verse is also built on a stark antithesis, directly contrasting "gain" with "loss." This rhetorical device emphasizes the radical shift in Paul's value system, where what was once considered positive is now viewed as negative in light of Christ. Furthermore, the implied hyperbole in counting all former gains as loss underscores the absolute supremacy of Christ in Paul's life, suggesting that no human achievement can compare to the excellency of knowing Him.
Theological and Thematic Connections
Philippians 3:7 encapsulates a core theological truth: the incomparable supremacy of Christ and the futility of human efforts to achieve righteousness apart from Him. Paul's dramatic re-evaluation of his life's "gains" as "loss" for Christ underscores the fundamental shift from a righteousness based on works of the Law to a righteousness freely given by God through faith. This verse is not merely a personal testimony but a universal principle, calling believers to recognize that anything that competes with or detracts from the preeminence of Christ in their lives must be willingly surrendered. It speaks to the cost of true discipleship, where the pursuit of Christ necessitates a radical reordering of all values and priorities.
Reflection and Application
Paul's declaration in Philippians 3:7 challenges every believer to conduct a similar, honest accounting of their own lives. What are the "gains" we cling to? Is it our career success, social status, material possessions, intellectual achievements, personal relationships, or even our religious performance and moral uprightness? Paul's example urges us to hold these things loosely, recognizing that their true value is diminished, even rendered a deficit, when they are prioritized above or compared to the surpassing worth of knowing Christ. True spiritual wealth is not found in what we accumulate for ourselves, but in what we are willing to surrender for the sake of gaining Jesus and being found in Him. This verse encourages a radical realignment of our priorities, placing Christ at the absolute center, as the ultimate and only true gain, prompting us to willingly count all else as loss to secure Him.
Questions for Reflection
FAQ
What exactly did Paul count as "gain" before his conversion?
Before his conversion, Paul (then Saul) considered his Jewish heritage, religious upbringing, and zealous adherence to the Mosaic Law as his greatest "gains" or advantages. As detailed in Philippians 3:4-6, these included being circumcised on the eighth day, of the tribe of Benjamin, a Hebrew of Hebrews, a Pharisee (the strictest sect), zealous in persecuting the church, and blameless according to the righteousness of the Law. These were the things that gave him status, identity, and a perceived righteousness before God and man.
Does Paul's statement mean that his Jewish heritage and the Law were inherently bad?
No, Paul's statement does not mean his Jewish heritage or the Law were inherently bad. The Law itself is holy, righteous, and good (Romans 7:12). However, Paul recognized that these things, when relied upon for righteousness or used as a basis for boasting, become a hindrance to true salvation and a relationship with Christ. They become "loss" not because they are evil, but because they are infinitely inferior to the surpassing value of Christ and the righteousness that comes through faith in Him. His re-evaluation was about placing Christ as supreme, not devaluing the Law's original purpose.
How does Philippians 3:7 apply to believers in modern times?
Philippians 3:7 calls modern believers to a similar radical re-evaluation of their priorities. It challenges us to examine what we consider "gain" in our lives—whether it's career success, material wealth, social status, personal accomplishments, or even our own moral goodness—and be willing to count it as "loss" for the sake of Christ. This means prioritizing Christ above all else, recognizing that true spiritual profit and righteousness are found only in Him, and being prepared to surrender anything that competes with His rightful place as Lord of our lives. It's about aligning our values with God's, understanding that knowing Christ is the ultimate treasure (Matthew 13:44).
Christ-Centered Fulfillment
Philippians 3:7 finds its ultimate Christ-centered fulfillment not only in Paul's personal transformation but also in the very person and work of Jesus Christ. Paul's willingness to count all his earthly "gain" as "loss" for Christ profoundly mirrors Christ's own divine condescension. As Philippians 2:5-8 beautifully articulates, Christ, "who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross." Jesus counted His divine prerogatives and heavenly glory as "loss" (or "emptied himself") for the sake of humanity's salvation. His ultimate "loss" on the cross became our ultimate "gain"—righteousness, reconciliation, and eternal life. Therefore, Paul's re-evaluation is a participation in the very mind of Christ, recognizing that true life and righteousness are found not in what we accumulate or achieve, but in the self-sacrificial love of God manifested in Jesus, who gave everything so that we might gain Him.