Jesus was of surpassing worth

JESUS WAS OF SURPASSINGWORTH
EDITED BY GLENN PEASE
Philippians3:8 8
Whatis more, I considereverything a
loss because of the surpassingworth of knowing Christ
Jesus my LORD, for whose sake I have lost all things.
I considerthem garbage, that I may gain Christ
BIBLEHUB RESOURCES
Pulpit Commentary Homiletics
The Excellency Of The Knowledge Of Christ
Philippians 3:8
T. Croskery 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. (Romans
10:17.) Eternal life hinges upon it. "This is life eternal, to know thee the only true God, and Jesus
Christ, whom thou hast sent" (John 17:3). It is by this knowledge we are justified. "By his
knowledge shall my righteous Servant justify many" (Isaiah 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" (1 John
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.
(1) The experience of all God's people attests its excellence.
(2) The Word of God proclaims its excellence (Jeremiah 9:24).
(3) It is through this knowledge we become partakers of the Divine nature (2 Peter 1:3).
(4) It is by it we are enabled to escape the corruptions of the world (2 Peter 2:20).

2. 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.
Biblical Illustrator
Yea, doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus
my Lord
Philippians 3:8
The knowledge of Christ
C. Hodge, D. D.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 Christ's 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
J. Lyth, D. D., W. Henry.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 CHRISTIAN'S 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
J. Lyth, D. D.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 (1 Peter 1:12; Ephesians 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 (John 6:69; Acts 2:36; John 17:8).
(b)Love.
(c)Obedience (1 John 2:4).
2. Why is this knowledge so prized?(1) It is valuable in itself; better than all other.(a) From the
Author (Matthew 16:16; John 6:45; 1 John 2:20).(b) The matter to be known, Christ the Saviour
of the world. This is comfortable knowledge if we consider our deep necessity (Colossians 1:21;
Job 14:4; 2 Timothy 2:26; 1 Thessalonians 1:10), and His sufficiency to do us good (Acts 20:28;
Colossians 1:20, 27).(c) The effect. It is a renewing and transforming knowledge (Colossians
3:10; 1 John 2:2).(2) The subjects who thus esteem Christ.
(a)Their minds are changed (Jeremiah 31:34). By this they have a spirit of discerning.
(b)Their hearts (2 Corinthians 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 (Romans 2:20). Christianity is not only to be
believed, but felt (1 Peter 2:3). Experience is the best seal and confirmation (2 Peter 1:8).(2) Of
exhortation. Consider —
(a)The necessity. You must know Christ before you can believe and love Him (2 Timothy 1:12).
(b)The pleasantness.
(c)The profit (John 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 (Revelation
5:12).

2. It is derivative, and cannot be supreme, but subordinate (Matthew 28:18; John 17:2;
Philippians 2:11).(3) It is beneficial to us. Its end is to effect man's recovery to peace with and
loyalty to God.
2. How this right accrueth to Christ.
(1)By purchase (Romans 14:9).
(2)By grant (Acts 2:26).
3. How we come to be concerned in it.
(1)By our passive subjection, and
(2)voluntary submission (2 Corinthians 8:5).
4. What our concern is.(1) Our privileges and immunities.
(a)Freedom from the curse and rigour of the law (Galatians 5:18);
(b)from the guilt of sin (Colossians 1:13-14);
(c)the wrath to come (1 Thessalonians 1:10); and deliverance to grace and glory.(2) Our duties
(Hebrews 5:9). Privilege and duty must not be separated (Luke 6:46; Matthew 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 (Isaiah 26:13).(2) Be not subjects in name add by profession only
(Colossians 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. (Galatians
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 God's family (1 John 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 (Ephesians 1:6; 2 Corinthians 5:1: 2 Timothy 5:8).(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. Christ's blood will not avail unless it be
sprinkled.(3) The Scripture insisteth much on a personal entering into covenant with God (2

Chronicles 30:8).(4) Our personal interest in Christ is the ground of our comfort and confidence
(Habakkuk 3:18; Luke 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" (Psalm 119:94).
2. In applying Christ seek necessary grace rather than comfort.
3. When God draweth — run (Song of Solomon 1:4). When He knocketh, open (Revelation
3:10).
(T. Manton, D. D.)
The excellency of the knowledge of Christ
R. Watson.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 (John 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 (Colossians 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.)
J. Lyth, D. D.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 (1 Corinthians 1:21;
Romans 1:21; Acts 17:23).(2) It is distinguished from the knowledge of the law of Moses (John
1:17; Hebrews 10:1).(3) It is superior to the speculative unsanctified notions of nominal
Christians (Titus 1:16; 2 Timothy 3:5; 2 Timothy 2:19; Luke 13:27).
2. Positively. It is —(1) Spiritual (Ephesians 1:17; John 6:63).(2) Supernatural (1 Corinthians
2:14); the sole prerogative of the supernaturally renewed man.(3) Experimental (2 Thessalonians
2:10; 1 Peter 2:2-3).(4) Practical It is sometimes put for the whole of religion (1 John 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 (1 Corinthians 2:2; John 1:14).(3) Faith is included (Isaiah
53:11; Psalm 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 (Proverbs 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 (1 Timothy 2:4).
2. Most heavenly. Every good gift comes from God, but this especially (2 Corinthians 4:6; Isaiah
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 (Acts 26:18);
(2)regenerates (Colossians 3:10);
(3)humbles; other puffs up (Isaiah 6:5; Job 40:4; Revelation 1:17);
(4)encourages (Psalm 9:10; Ephesians 1:13; 2 Timothy 1:12).
4. Is most pleasant. Knowledge in general is grateful to the mind, yet some kinds are painful
(Ecclesiastes 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
(Psalm 119:72, 162; Jeremiah 15:16).Conclusion: Is this knowledge so excellent, then?
1. Do we possess it? (1 Corinthians 15:34; John 3:19). If not, seek it at once (James 1:5; Proverbs
2:3-7).
2. If so, be thankful (Matthew 13:16; Luke 10:21; Jeremiah 9:23-24).
3. But do not be proud. The wisest know but little of what is to be known (Hosea 6:3; 2 Peter
3:18).
(G. Burder.)
Josiah Redford.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
(Romans 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 Saviour's 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
sinner's 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
A. Alexander, D. D.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
(Romans 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 (vers. 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 (John 8:56); Moses (Hebrews 11:26); the
Prophets (1 Peter 1:10-11); and Kings (Luke 10:23-24); Paul (1 Corinthians 2:1-2); angels (1
Peter 1:12; Exodus 37:9).
2. In knowing Christ we know the glorious excellencies of God (John 14:7; Colossians 1:15;
Hebrews 1:3; 2 Corinthians 4:6).
3. It makes those who have it excellent (2 Corinthians 3:16, 18; 1 John 3:2; Philippians 3:21).
Note the degrees by which fallen man is raised by this knowledge.(1) The removal of that which
makes him vile (2 Peter 2:20).(2) Partaking of the Divine nature, i.e., of His holiness, the image
of God (Colossians 3:10). All things pertaining to life and godliness are given through this
knowledge (2 Peter 1:3-4).(3) Investing us with the righteousness of Christ (Isaiah 53:11).(4)
Eternal glory (John 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 (Hebrews 6:1).
(c)Let the Word of God be familiar to you (Colossians 3:16; John 5:39; Deuteronomy 6:6-9).
(d)Make use of those who are already acquainted with Christ (Hebrews 10:25; Proverbs 13:20;
Proverbs 15:7).
(e)Be much in seeking God (James 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 (Exodus 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 (John 7:17).
(g)Let humility keep pace with knowledge.
(h)Make use of Christ's prophetical office.
(D. Clarkson, B. D.)
The more excellent knowledge
O. Winslow, D. D.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 Father's 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 God's 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 Christ's personality, the lustre of His
Deity, the efficacy of His atonement, etc. The only uncertainty is that which man's 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
J. Buchanan, D. D.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
(Ephesians 1:16-19; Ephesians 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
(Colossians 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
T. Boston, D. D.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 (Isaiah 13:1; John 3:16).
(2)Angels (Luke 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 (Psalm 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? (Matthew 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 heaven's happiness (John
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 (Matthew 6:25).
Other things are mere conveniences. Man's 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
(Philippians 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
Christian's portion is but an earnest.(5) This interest is the only lasting interest. It will abide
when we have lost all other things (Matthew 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 (Proverbs 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 devil's 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
T. Manton, D. D.1. Christ is gained when we get an interest in Him and in His benefits (1
Corinthians 1:9; Hebrews 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 (Colossians 1:14).
2. He hath purchased God's favour that we may have comfortable access to Him (Hebrews
10:19).
3. Our natures are renewed, and not only the favour and fellowship of God restored, but His
image also (Titus 3:5-6; 2 Peter 1:4; Hebrews 12:10).
4. Christ is our treasury and storehouse, from whence we fetch all our supplies (1 Corinthians
1:30).
5. By Him we are made heirs of eternal life (Romans 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 (Philippians 1:21).
2. Most universal (1 Corinthians 2:22-23; 1 Timothy 4:8).
3. Everlasting (Luke 10:42).
4. Sanctifying.
III. USES.
1. For reproof of —(1) Those who take no pains to get it (Matthew 16:26; Luke 16:25).(2) Those
who part with Christ for temporal profit (Hebrews 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 (Hebrews 11:26; Mark 10:29-30).(2) We should not murmur when
others go away with other things, if we have Christ (Psalm 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 (Isaiah 55:1; Revelation 3:18).

(T. Manton, D. D.)
Winning Christ
T. Boston, D. D.I. IT IS THE CHRISTIAN'S GRAND OBJECT, AND SHOULD BE THE
DESIGN OF EVERY ONETO 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 (Ephesians 2:12).(1) We must work and win as labourers do
(Philippians 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 (Ephesians 6:12-
14).(4) We must run and win as racers do.(5) We must trade and win as merchants do (Mark
10:22).
2. Some reasons.(1) If we win Christ we gain all (Matthew 13:45-46).(2) If we win not Christ we
gain nothing and lose all (Matthew 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 (1 Peter 1:19); they are wrapped up in precious promises (2 Peter 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 ChristI.IS GREAT GAIN.
II.IS THE NOBLEST OBJECT OF AMBITION.
III.IS WORTHY OF EVERY SACRIFICE.
IV.REQUIRES SELF-RENUNCIATION AND FAITH (ver. 9).
Winning Christ
Professor Eadie.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
Canon Miller.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 apostle's 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.
Paul's writings; but it is only a continuation of the Master's teaching (John 15)(1) This has
reference to the believer's 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
W. Jay.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 Christ's 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 man's 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
L. O. Thompson.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
R. S. Candlish, D. D.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 (ver. 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 believer's refuge
W. Mudge, B. A.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 God's 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 BELIEVER'S 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
J. Daille.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
D. Clarkson, B. D.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 beggar's 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.
The excellency of the knowledge of Christ in the excellence of its subject
J. Buchanan, D. D.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
J. Redford.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; Isaiah's "Root of Jesse;" Jeremiah's
"Branch;" Ezekiel's "Ruler among the people;" Haggai's "Desire of all nations;" Daniel's
"Ancient of Days;" Zechariah's "Fountain;" and Malachi's "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
D. Clarkson, B. D.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 man's
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.
The excellent effect of the knowledge of Christ
J. Buchanan, B. D.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
J. L. Nye.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.)
T. T. Lynch.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, Christ's revelation.
(T. T. Lynch.)
Willinghood lightening sacrifice
J. F. B. Tinling, B. A.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.)
COMMENTARIES
Ellicott's Commentary for English Readers(8) For the excellency of the knowledge.—The word
“excellency” is here strictly used to indicate (as in 2Corinthians 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 Ephesians 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 Galatians 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.
MacLaren's ExpositionsPhilippians
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?
Benson CommentaryHYPERLINK "/context/philippians/3-8.htm"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, Hebrews 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 Romans 4:6-8; Ephesians 4:22-24; 1 John 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 Galatians 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 Romans 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, (John 16:7,) assuring me of a future and eternal judgment, (Acts 17:31,) begetting
me again to a lively hope of a heavenly inheritance, (1 Peter 1:3,) and raising my affections from
things on earth to things above, Colossians 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.
Matthew Henry's Concise Commentary3:1-11 Sincere Christians rejoice in Christ Jesus. The
prophet calls the false 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 in 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 Divine Spirit. They rejoice in Christ Jesus, not in mere outward
enjoyments and performances. Nor can we too earnestly guard against those who oppose or
abuse the doctrine of free salvation. If the apostle would 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
reckoned up, those he counted loss for Christ. The apostle did not persuade them 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 enjoyments 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 than
Christ, but in the highest degree contemptible, when set up as against him. True knowledge of
Christ alters and changes men, their judgments and manners, and makes them as if made again
anew. The believer prefers Christ, knowing that it is better for us to be without all worldly riches,
than without Christ and his word. Let us see what the apostle 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 a complete and
perfect righteousness. None can have benefit by it, who trust in themselves. Faith is the
appointed means of applying the saving benefit. It is by faith in Christ's blood. We are made
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 attain the glorious resurrection of saints. This hope and prospect carried him through all
difficulties in his work. He did not hope to attain it through his own merit and righteousness, but
through the merit and righteousness of Jesus Christ.
Barnes' Notes on the BibleYea, 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.
Jamieson-Fausset-Brown Bible Commentary8. 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 (Ps 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, Php 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 (So 2:16;
6:3; Lu 9:23, 24; 1Co 3:23).
Matthew Poole's CommentaryYea 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, Isaiah 53:2 John 17:3 1Jo 5:20 1 Timothy 3:16 1 Peter 1:12; to be adored by the
sincere servants of so excellent a Lord, Mark 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 Philippians 3:7} in his judgment and readiness to lose them, but he actually sustained
the loss of them, Acts 20:23 1 Corinthians 4:13 2 Corinthians 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, 1 Corinthians 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, Philippians 3:2,
whom he calls dogs, Matthew 15:26 Mark 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

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