Gain counted loss

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, Phil 3:4. He had as much to boast of as any Jew of them all.

if any other man thinketh that he hath whereof he might trust in the flesh, I more: … not but that he might be exceeded by some in some one particular or another; as for instance, he was not of the tribe of Levi: nor of Judah; he was neither of the house of Aaron, nor of David; neither of the priestly line, nor of the blood royal; but taking all together, there was not a man in whom so many reasons met, for boasting and confidence in the flesh, as in himself.

He begins with his birth Privilege, intimating that he was not proselyted, but Born within the pale of the Church, and dedicated to God under the seal of the Covenant at the day of God’s appointment, Gen 17:12. … as touching the law, a Pharisee – By Religion and stricter observation of the Law, according to the prescript most in vogue, of that Sect which for Learning, knowledge of the Scripture, and reputation for Holiness, was the most eminent, Acts 26:5, yea, and his Father was of this Order before him, Acts 23:6.

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: … He was a Pharisee, the son of a Pharisee (Acts 23:6), and after the most strict sect of his religion lived a Pharisee, Acts 26:5.

[Of] the tribe of Benjamin; who was a genuine and legitimate son of Jacob, whom he had by his lawful and beloved wife Rachel. Of which tribe was the first king of Israel, whose name was Saul, 1 Sam 9:1, and which was the apostle’s first and Jewish name, and which perhaps was common in that tribe on that account. … An Hebrew of the Hebrews; not so called only because he could trace his pedigree from Abraham the Hebrew, or understood, and could speak the Hebrew language, which the Hellenistic Jews could not, or was an illustrious one among them, but because both his parents were Hebrews.

4. He had a blameless conversation: Touching 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. … All this was enough to have made a proud Jew confident, and was stock sufficient to set up with for his justification.

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 (Phil 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 anything but what he had himself did, to quit anything 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, Phil 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. … 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. … Nay, he not only counted them loss, but dung, skybala—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.

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 everything 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; … 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; … 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.