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

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

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

but what things were gain to me these I counted, on account of Christ, loss.

But what things were to me gains, these I have counted, because of the Christ, loss;

Yet all that was gain to me - for Christ's sake I have reckoned it loss.

But those things which were profit to me, I gave up for Christ.

But the things which had been to my gain, the same have I considered a loss, for the sake of Christ.

But all the things which I once held to be gains I have now, for the Christ's sake, come to count as loss.

Verum quae mihi lucra erant, ea existimavi propter Christum iacturam.

What things were gain to me He says, that those things were gain to him, for ignorance of Christ is the sole reason why we are puffed up with a vain confidence. Hence, where we see a false estimate of one's own excellence, where we see arrogance, where we see pride, there let us be assured that Christ is not known. On the other hand, so soon as Christ shines forth all those things that formerly dazzled our eyes with a false splendor instantly vanish, or at least are disesteemed. Those things, accordingly, which had been gain to Paul when he was as yet blind, or rather had imposed upon him under an appearance of gain, he acknowledges to have been loss to him, when he has been enlightened. Why loss? Because they were hinderances in the way of his coming to Christ. What is more hurtful than anything that keeps us back from drawing near to Christ? Now he speaks chiefly of his own righteousness, for we are not received by Christ, except as naked and emptied of our own righteousness. Paul, accordingly, acknowledges that nothing was so injurious to him as his own righteousness, inasmuch as he was by means of it shut out from Christ.

But what things were gain to me - The advantages of birth, of education, and of external conformity to the law. "I thought these to be gain - that is, to be of vast advantage in the matter of salvation. I valued myself on these things, and supposed that I was rich in all that pertained to moral character and to religion." Perhaps, also, he refers to these things as laying the foundation of a hope of future advancement in honor and in wealth in this world. They commended him to the rulers of the nation; they opened before him a brilliant prospect of distinction; they made it certain that he could rise to posts of honor and of office, and could easily gratify all the aspirings of his ambition.
Those I counted loss - "I now regard them all as so much loss. They were really a disadvantage - a hindrance - an injury. I look upon them, not as gain or an advantage, but as an obstacle to my salvation." He had relied on them. He had been led by these things to an improper estimate of his own character, and he had been thus hindered from embracing the true religion. He says, therefore, that he now renounced all dependence on them; that he esteemed them not as contributing to his salvation, but, so far as any reliance should be placed on them, as in fact so much loss.
For Christ - Greek, "On account of Christ." That is, so far as Christ and his religion were concerned, they were to be regarded as worthless. In order to obtain salvation by him, it was necessary to renounce all dependence on these things.

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.

But what things were (d) gain to me, those I counted loss for Christ.
(d) Which I considered as gain.

But what things were gain to me,.... 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 (x): 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, , "and counts all loss and not gain"; i.e. can take no pleasure in a reflection on it,
(x) Sepher Cosri, p. 3, sect. 16. fol. 152. 1.

gain--rather as Greek, "gains"; including all possible advantages of outward status, which he had heretofore enjoyed.
I counted--Greek, "I have counted for Christ's sake loss." He no longer uses the plural as in "gains"; for he counts them all but one great "loss" (Matthew 16:26; Luke 9:25).

What things were gain to me. These things which were counted as a gain he now counts as nothing; nay, as loss, instead of gain for Christ. Instead of saving him, a trust in them would have been eternal ruin.
I count all things but loss. In comparison with the inestimable value of the knowledge of Christ, all worldly things are to be regarded as a loss.
For whom I have suffered the loss of all things. In accepting Christ he gave up all the world holds dear. But he did not long for them; nay, he counted them as a he would count filth, to be avoided, if only he may win Christ. The one word Christ in itself embraces every real blessing.
And be found in him. In him "there is no condemnation" (Romans 8:1).
Not having mine own righteousness. Those in Christ trust not in a legal righteousness, obtained by keeping the law, but in the righteousness which the gospel provides to those who accept Christ through faith. That righteousness is the forgiveness of sins, which is of God by faith. Note that, although the definite article is omitted in our Versions before faith, the Greek supplies it. "The faith" is equivalent to "the gospel." It is faith in Christ acted upon, causing an acceptance and steadfast obedience to Christ, which secures the righteousness (forgiveness) of which Paul speaks.
That I may know him. By enjoying his presence in the soul; an experimental knowledge.
And the power of his resurrection. The resurrection demonstrated him to be the Son of God with power (Romans 1:4). The mighty power that worked in his resurrection works in the saints (1) in their resurrection from spiritual death to a new life (Colossians 2:13; Ephesians 1:19-23). It is therefore a present power. (2) It works also when they are lifted from the dead to eternal life. Consciousness of the victory over sin is the earnest of the ultimate triumph over death.
And the fellowship of his sufferings. Christ's life is the plan of that of the saint. Like him, we take the cross, are crucified with him (Romans 6:6), are baptized into his death (Romans 6:3), are planted in the likeness of his death, and are risen with him (Colossians 3:1). In all these we look to the suffering Savior, and are conformed to his death. Not only do we take the form of his sufferings, but we sympathize with him. If the obedience is from the heart, there is a partaking of his sufferings.
If by any means I might attain to the resurrection from the dead. This great consummation of a glorious resurrection to a heavenly life is worth attaining by every sacrifice, and by every possible means.

But all these things, which I then accounted gain, which were once my confidence, my glory, and joy, those, ever since I have believed, I have accounted loss, nothing worth in comparison of Christ.