| Christian Life and Doctrine | July 1962 |
Gain Through Loss
PHILIPPIANS, CHAPTER 3
THE first class of Bible students ever organized in Europe was at Philippi. In our previous studies of the Philippian epistle, which Paul wrote while in prison in Rome, we learned that he especially loved this church. We learned also of the sweet fellowship the new converts enjoyed as they held meetings in the home of Lydia.
The Apostle Paul and his companions in the ministry left Philippi under difficult circumstances, as recorded in Acts 16:16-40. The account reads in part: “And it came to pass, as we went to prayer, a certain damsel possessed with a spirit of divination met us, which brought her masters much gain by soothsaying: The same followed Paul and us, and cried, saying, These men are the servants of the most high God, which show unto us the way of salvation. And this did she many days. But Paul, being grieved, turned and said to the spirit, I command thee in the name of Jesus Christ to come out of her. And he came out the same hour.
“And when her masters saw that the hope of their gains was gone, they caught Paul and Silas, and drew them into the marketplace [margin, or, court] unto the rulers…. And the multitude rose up together against them: and the magistrates rent off their clothes, and commanded to beat them. And when they had laid many stripes upon them, they cast them into prison, charging the jailor to keep them safely: Who, having received such a charge, thrust them into the inner prison, and made their feet fast in the stocks. And at midnight Paul and Silas prayed, and sang praises unto God: and the prisoners heard then. And suddenly there was a great earthquake, so that the foundations of the prison were shaken: and immediately all the doors were opened, and everyone’s bands were loosed. And the keeper of the prison awaking out of his sleep, and seeing the prison doors open, he drew out his sword, and would have killed himself, supposing that the prisoners had been fled. But Paul cried with a loud voice, saying, Do thyself no harm: for we are all here. Then he called for a light, and sprang in, and came trembling, and fell down before Paul and Silas. And brought them out, and said, Sirs, what must I do to be saved? … And when it was day, the magistrates sent the sergeants, saying, Let those men go.
“And the keeper of the prison told this saying to Paul, The magistrates have sent to let you go: now therefore depart, and go in peace. But Paul said unto them, They have beaten us openly uncondemned, being Romans, and have cast us into prison; and now do they thrust us out privily? nay verily; but let them come themselves and fetch us out. And the sergeants told these words unto the magistrates: and they feared, when they heard that they were Romans. And they came and besought them, and brought them out, and desired them to depart out of the city. And they went out of the prison, and entered into the house of Lydia: and when they had seen the brethren, they comforted them, and departed.”
This is an interesting background to the termination of Paul’s ministry in this place. It would be interesting to consider these events at length, if space permitted. Suffice it here to say that Paul would not have had the opportunity to bring salvation to the jailer except through the trouble that brought them in contact with each other through this strange providence of God.
So we turn to his epistle and read verse 1 of chapter 3: “Finally, my brethren, rejoice in the Lord. To write the same things to you, to me indeed is not grievous, but for you it is safe.”
As we have found in previous chapters, one of the main themes of this letter is that every follower of Jesus Christ should be a “rejoicing Christian.” “Rejoice in the Lord alway: and again I say, Rejoice,” is the apostle’s admonition. (ch. 4:4) To rejoice always is not easy. To rejoice sometimes, yes, especially when things go our way. But in this epistle we are told to be always in an attitude of rejoicing. What is the secret of our rejoicing in tribulation, in sorrow, in all things; being cheerful in the hard and difficult experiences of our lives?
The secret is that a Christian has hope. We know that is the secret of our rejoicing and cheerfulness, for Romans 5:3-5 tells us so: “And not only so, but we glory in tribulations also: knowing that tribulation worketh patience; and patience, experience; and experience, hope: And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Spirit which is given unto us.” As long as our hope is strong we will be able to “rejoice in the Lord” and be cheerful in every experience which he knows is necessary to prepare us for the fruition of that hope for the glory of God.
Verses 2-8: “Beware of dogs, beware of evil workers, beware of the concision. For we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh. Though I might also have confidence in the flesh. If any other man thinketh that he hath whereof he might trust in the flesh, I more: Circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews; as touching the law, a Pharisee; Concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless. But what things were gain to me, those I counted loss for Christ. Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ.”
Even in Philippi, which was a long way from Jerusalem, it did not take long for the “Judaizers” to find the new converts to Christianity. These “Judaizers” were a group who accepted Jesus as the Savior, but as the Savior only of Israel. They insisted that a Gentile could be saved only by entering divine favor through the gate of Judaism. They taught that only circumcised converts could be accepted by God.
These are mentioned in Acts 15:1,2: “And certain men which came down from Judea taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved. When therefore Paul and Barnabas had no small dissension and disputation with them, they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question.”
It was not strange that Paul was the object of their abuse, for he disagreed with their teaching. Paul taught the real circumcision of the heart through Christ and taught that the circumcision of the flesh had no part in Christianity. Romans 2:28,29: “For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh: But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God.”
This subject of circumcision and its real significance in type and antitype is an interesting one, but we will say no more about it here than that the consecrated of God are the truly circumcised, the truly clean, the truly justified. Such are referred to in Philippians 3:3: “For we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh.” The outward performances of the Law were but a shadow. (Heb. 10:1) The Christian’s rejoicing is in Christ Jesus.
Because Paul did not agree with the Judaizers, it would appear that they even challenged his birth, some insisting that he was a Gentile or, at best, an Ishmaelite. He therefore answers their charges, and most categorically.
He was “circumcised the eighth day.” Why the eighth day? Converts to Judaism were circumcised at maturity, after they became converts. Ishmaelites were circumcised at thirteen years of age. Unconverted heathen or Gentiles were not circumcised at all. By stating that he was circumcised the eighth day he was proving that he was born a Jew.
“Of the stock of Israel.” Had he said, “Of the stock of Abraham,” that could mean he might have been an Ishmaelite, but “the stock of Israel” was pure Jewish stock. Interesting? He was not a proselyte, he was not an Ishmaelite, he was an Israelite.
“Of the tribe of Benjamin.” He was not born into one of the lost tribes. He was of the same tribe as King Saul. Very likely he had been named after Saul, the Son of Kish, King of Israel, for originally his name was “Saul, of Tarsus.” (Acts 9:11) His tribe Benjamin was faithful to God as was the tribe of Judah.
“An Hebrew of the Hebrews.” That is, an “Hebrew from Hebrew parents.” He spoke Greek, but he also spoke Hebrew as proven by the account found in Acts 21:40 and 22:2: “And when he [the chief captain] had given him license, Paul stood on the stairs, and beckoned with the hand unto the people. And when there was made a great silence, he spake unto them in the Hebrew tongue, saying, … (And when they heard that he spake in the Hebrew tongue to them, they kept the more silence …).”
“As touching the law, a Pharisee.” Those who were criticizing Paul claimed that they were upholding the validity of the Law. None professed to uphold the Law more than did the Pharisees, and so he emphasized that he was a son of Pharisee parents. Acts 23:6: “But when Paul perceived that the one part were Sadducees, and the other Pharisees, he cried out in the council, Men and brethren, I am a Pharisee, the son of a Pharisee: of the hope and resurrection of the dead I am called in question.”
And then, after presenting these proofs of his Jewish origin, he said in effect, “But after all what do these things matter? Suppose I am ‘circumcised,’ suppose I am of ‘Israelitish stock,’ suppose I am of the ‘tribe of Benjamin’? What does it matter? I count all those things as ‘refuse,’ for those things have no value in comparison with gaining Christ.”
Notice verses 7 and 8: “But what things were gain to me, those I counted loss for Christ. Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung [refuse, that which dogs eat], that I may win [gain] Christ.”
As Christians we also have learned the lesson of “gain” through “loss”; the gain of fellowship with him, even though it means the loss of worldly friends and ambitions. The apostle tells us how to measure values. The world’s sense of values is one thing; the Christian’s sense of values is another.
Verse 9: “And be found in him, not having mine own righteousness, which is of the Law, but that which is through the faith of Christ, the righteousness which is of God by faith.”
Bible students have learned that the word “righteousness” and the word “justification” come from the same Greek root word. The Apostle Paul taught the doctrine of “justification by faith”; not justification through his own righteousness, nor justification which is of the Law, for no one could keep the Law since all were imperfect, unable to keep a perfect Law. He knew that his detractors had not learned the blessedness of righteousness from God by faith, but were depending upon the works of the Law.
But he desired to be “found in him.” Faith was the medium of justification, not works. And then the Apostle Paul emphasizes that we should put the proper value on this, for “it is God that justifieth.” (Rom. 8:33) Paul explains that his righteousness or justification is “from God on account of the faith.” (vs. 9, Diaglott) This is in harmony with his statement in Romans 5:1: “Therefore being justified by faith, we have peace [reconciliation] with God through our Lord Jesus Christ.” Certainly we can rejoice in the knowledge that such a standing belongs to the consecrated of God.
Verses 10 to 13: “That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death; If by any means I might attain unto the resurrection of the dead. Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus. Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before.”
Note the result of having this justification or righteousness from God: “That I might know him.” Unless one is reconciled to God it is not possible to really know him or comprehend his goodness.
“And the power of his resurrection, and the fellowship of his sufferings.” Here is a reference to the sin-offering in which we have a part; the privilege of participation in the suffering of Christ given only to the consecrated. “Being made conformable unto his death”—not merely undergoing physical death as Jesus did, but conformity to the spirit of his sacrificial death resulting from his unselfish love and complete devotion to his Heavenly Father.
This is the same thought expressed by the Apostle Peter: “Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you: but rejoice, inasmuch as ye are partakers of Christ’s sufferings; that when his glory shall be revealed, ye may be glad also with exceeding joy.” (I Pet. 4:12,13) It is interesting to know that all this comes to the followers of Christ as a result of having the righteousness, the justification, which is from God through faith in Jesus Christ; the justification enjoyed by all the consecrated of God.
Paul assures us that he is pressing forward so that he may be found worthy of “the resurrection of the dead.” Rotherham translates his words as follows: “If by any means I may advance to the earlier resurrection which is from among the dead.”
Verses 13, 14: “Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus.” The Emphatic Diaglott on verse 14 reads: “I press along the line, towards the prize of the high calling of God by [word for word Greek, ‘in’] Christ Jesus.”
Here a race course is pictured, and as parallel lines mark the area where men should run, so also the apostle said he ran and pressed along the line of full devotion to God, of mature Christian love, for only thus could he reach the prize of our high calling, our heavenly calling—the prize of an incorruptible crown of life.
The prize is bound up with the calling. It is promised when the call is issued and given after the call is complied with and fulfilled, in the first resurrection. Rotherham reads: “The things behind forgetting, and unto the things before eagerly reaching out, with the goal in view, I press on for the prize of the upward calling of God in Christ Jesus.”
Verses 15-17: “Let us therefore, as many as be perfect, be thus minded: and if in any thing ye be otherwise minded, God shall reveal even this unto you. Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing. Brethren, be followers together of me, and mark them which walk so as ye have us for an ensample.” May as many of us as are “perfect,” that is, “mature,” grasp the lesson of this exhortation and seek to “follow” or “imitate” the example set for us by this consecrated man of God. “Be ye followers of me, even as I also am of Christ.”—I Cor. 11:1
Verses 18,19: “(For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ: whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things.)”
Here is another exhortation. Let us never oppose the truth; let us not exalt self; for those who do, are the enemies of the cross of Christ, whose end is destruction if they persist in this wrongful way. Let us not mind earthly things; but rather let us “seek first the kingdom of God, and his righteousness,” and thus all the things needful to our flesh—our food, our clothing and our shelter—will be added unto us.—Matt. 6:25-34
Verses 20 and 21: “For our conversation [R.V., citizenship; Diaglott, polity] is in heaven; from whence also we look for the Savior, the Lord Jesus Christ: who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself.”
In order to attain maturity in Christ, we must remember that our “conversation,” rather, “our country,”—the commonwealth of which we are citizens—is in heaven. Keep that in mind and all is well. It is from this text that the expression comes: “My citizenship is in heaven.” Let us rejoice in the privileges of this status.
It is our Lord Jesus “who shall change our vile body.” Is our body vile? Surely not, for our body is the temple of the Holy Spirit. A better translation is “the body of our humiliation,” of imperfection, of disesteem, of shortcomings. But, if faithful, think of what our change will be, for the Apostle Paul says: “It is sown in corruption; it is raised in incorruption: It is sown in dishonor; it is raised in glory: it is sown in weakness; it is raised in power: It is sown a natural body; it is raised a spiritual body.”—I Cor. 15:42-44
Paul’s exhortation to the Philippians, and also to us, is this: If we are mature Christians, if we are faithful to our citizenship, the body of our humiliation will some day have served its purpose, and ere long we will have a body “fashioned like unto his glorious body.” We shall be like him; we shall see him as he is; but this is not all: the power that does this great thing for the church is the same power that will “subdue all things unto himself.” Yes, the word means more than “subdue.” He will bring all things within the influence of his kingdom, into the new heavens and the new earth.—I John 3:1,2
The apostle says that the work of God, through Christ, is not merely to transform, but to subject: to subject not only the body, the church, but to subject all things unto his rule of righteousness. Ephesians 1:10: “That in the dispensation of the fullness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him,” whereby he is able, even, to subdue [“to subject,” Diaglott] all things unto himself. Thank God for the messages given to us by the Lord through the apostles of Jesus Christ!