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PARALLEL BIBLE - Philippians 3:7

CHAPTERS: Philippians 1, 2, 3, 4     

VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21




King James Bible - Philippians 3:7

But what things were gain to me, those I counted loss for Christ.

World English Bible

However, what things were gain to me, these have I counted loss for Christ.

Douay-Rheims - Philippians 3:7

But the things that were gain to me, the same I have counted loss for Christ.

Webster's Bible Translation

But what things were gain to me, those I counted loss for Christ.

Greek Textus Receptus

235 ατινα 3748 ην 2258 5713 μοι 3427 κερδη 2771 ταυτα 5023 ηγημαι 2233 5766 δια 1223 τον 3588 χριστον 5547 ζημιαν 2209

Treasury of Scriptural Knowledge

VERSE (7) -
:4-6,8-10 Ge 19:17,26 Job 2:4 Pr 13:8; 23:23 Mt 13:44-46; 16:26

SEV Biblia, Chapter 3:7

Pero las cosas que para mí eran ganancias, las he apreciado prdidas por Cristo.

Clarke's Bible Commentary - Philippians 3:7

Verse 7. But what things were
gain] The credit and respect which I had, as being zealously attached to the law, and to the traditions of the elders, I counted loss for Christ - I saw that this could stand me in no stead; that all my acts of righteousness were nothing on which I could depend for salvation; and that Christ crucified could alone profit me; for I found that it is impossible that the blood of bulls and goats could take away sin.

John Gill's Bible Commentary

Ver. 7. But what things were
gain to me , etc.] As circumcision, and the observance of the ceremonial law, which he thought were necessary to salvation; and his natural and lineal descent from Abraham, which he supposed entitled him to the favour of God, and eternal life, as well as to outward privileges; and his being of that strict sect of religion, a Pharisee, which he doubted not, being brought up and continued in, would secure to him everlasting happiness; and his zeal in persecuting the church of Christ, in which he thought he did God good service, and merited heaven for himself; and his legal righteousness, which he fancied was perfect, and so justified him in the sight of God, and rendered him acceptable to him: for the apostle's meaning is, not only that these things were judged by him, while in an unconverted state, good in themselves, and in some respects useful, but that they were really gainful, and meritorious of happiness in another world. But being converted, he saw all those things in a different light, and had a different opinion of them: those I counted loss for Christ ; circumcision he saw was now abolished, and was nothing, and that the circumcision of the heart was the main thing; and that the other was so far from being useful and necessary to salvation, that it was hurtful, was a yoke of bondage, bound men over to keep the whole law, and made Christ of none effect to them; and the same opinion he had of the whole ceremonial law: as for natural descent, which he once valued and trusted in, he now rejected it, well knowing it signified not whether a man was a Greek, or a Jew, a Barbarian, or Scythian, provided he was but a believer in Christ, ( Colossians 3:11); and as for any outward form or sect of religion, he knew there was no salvation in it, nor in any other name but that of Christ, ( Acts 4:12); and he was so far from thinking, that on account of his zeal in persecuting the church he was deserving of heaven, that for that reason he was not worthy to be called an apostle of Christ; and as for his legal righteousness, he now saw it to be as filthy rags, ( Isaiah 64:6); that many things in it were really evil in themselves, such as his observance of the traditions of the elders, whereby the commands of God were transgressed, and his mad zeal in persecuting the followers of Christ; and other things, which had the appearance of good works, were not truly so, did not spring from love, were not done in faith, and with a view to the glory of God; and that the best of them were very imperfect, and exceeding blamable; yea, that if they had been perfect, they could not have been meritorious of eternal life, as he once thought them to be; he saw now they were of no use in justification and salvation; nay, that they were hurtful and pernicious, being trusted to, as keeping persons off from Christ, and his righteousness: wherefore, he gladly suffered the loss of all his legal righteousness, and renounced and disclaimed it, and all pretensions to justification and salvation by it, for the sake of Christ; of life and salvation by him, and in comparison of him; of the knowledge of him, and of his justifying righteousness, as the following verses show. Hence, what before he pleased himself much with, and promised himself much from, he could not now reflect upon with any pleasure and satisfaction of mind; which is the sense of this phrase with Jewish writers : so it is observed of a drunken man, when he comes to himself; and it is told him what he did when in liquor, he grieves at it, jwyr alw dsph lkh bjyw , and counts all loss and not gain; i.e. can take no pleasure in a reflection on it.

Matthew Henry Commentary

Verses 1-11 - Sincere
Christians rejoice in Christ Jesus. The prophet calls the fals prophets dumb dogs, Isa 56:10; to which the apostle seems to refer Dogs, for their malice against faithful professors of the gospel of Christ, barking at them and biting them. They urged human works i opposition to the faith of Christ; but Paul calls them evil-workers. He calls them the concision; as they rent the church of Christ, and cut it to pieces. The work of religion is to no purpose, unless the heart is in it, and we must worship God in the strength and grace of the Divin Spirit. They rejoice in Christ Jesus, not in mere outward enjoyment and performances. Nor can we too earnestly guard against those wh oppose or abuse the doctrine of free salvation. If the apostle woul have gloried and trusted in the flesh, he had as much cause as any man But the things which he counted gain while a Pharisee, and had reckone up, those he counted loss for Christ. The apostle did not persuade the to do any thing but what he himself did; or to venture on any thing but that on which he himself ventured his never-dying soul. He deemed all these things to be but loss, compared with the knowledge of Christ, by faith in his person and salvation. He speaks of all worldly enjoyment and outward privileges which sought a place with Christ in his heart or could pretend to any merit and desert, and counted them but loss but it might be said, It is easy to say so; but what would he do when he came to the trial? He had suffered the loss of all for the privileges of a Christian. Nay, he not only counted them loss, but the vilest refuse, offals thrown to dogs; not only less valuable tha Christ, but in the highest degree contemptible, when set up as agains him. True knowledge of Christ alters and changes men, their judgment and manners, and makes them as if made again anew. The believer prefer Christ, knowing that it is better for us to be without all worldl riches, than without Christ and his word. Let us see what the apostl resolved to cleave to, and that was Christ and heaven. We are undone without righteousness wherein to appear before God, for we are guilty There is a righteousness provided for us in Jesus Christ, and it is complete and perfect righteousness. None can have benefit by it, wh trust in themselves. Faith is the appointed means of applying the saving benefit. It is by faith in Christ's blood. We are mad conformable to Christ's death, when we die to sin, as he died for sin and the world is crucified to us, and we to the world, by the cross of Christ. The apostle was willing to do or to suffer any thing, to attai the glorious resurrection of saints. This hope and prospect carried his through all difficulties in his work. He did not hope to attain it through his own merit and righteousness, but through the merit an righteousness of Jesus Christ. (Php 3:12-21)

Greek Textus Receptus

235 ατινα 3748 ην 2258 5713 μοι 3427 κερδη 2771 ταυτα 5023 ηγημαι 2233 5766 δια 1223 τον 3588 χριστον 5547 ζημιαν 2209

Vincent's NT Word Studies

7. What things (atina). The double relative classifies; things which came under the category of
gain. Compare Gal. iv. 24; Col. ii. 23. Gain (kerdh). Lit., gains. So Rev., in margin, and better. The various items of privilege are regarded separately.

I counted loss (hghmai zhmian). Better, as Rev., have counted. The perfect tense implies that he still counts them as loss. See on ver. 8. Notice the singular number loss, and the plural gains. The various gains are all counted as one loss.

Robertson's NT Word Studies

3:7 {Were gain to me} (en moi kerd). "Were gains (plural, see on 1:21) to me (ethical dative)." Paul had natural pride in his Jewish attainments. He was the star of hope for Gamaliel and the Sanhedrin. {Have I counted} (hegemai). Perfect middle indicative, state of completion and still true. {Loss} (zemian). Old word for damage, loss. In N.T. only in Phil. and #Ac 27:10,21. Debit side of the ledger, not credit.

CHAPTERS: 1, 2, 3, 4
VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21


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