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Php_3:8. Ἀλλά is the climactic but, still, much more, giving a corrective reference of the sense, signifying that with the previous ἅτινα … ζημίαν there has not yet been enough said. Comp. on 2Co_7:11. In the μὲν οὖν it is implied, that “ μὲν rem praesentem confirmet, οὖν autem conclusionem ex rebus ita comparatis conficiat,” Klotz, ad Devar. p. 663. Hence ἀλλὰ μὲν οὖν : at quidem igitur. The καί before ἡγοῦμαι (after ἀλλὰ μ . οὖν ) serves also to help the climactic sense, outbidding what has been said previously: etiam, i.e. adeo. It is consequently to be explained: but, accordingly, I am even of opinion that everything (not merely what was meant by ἅτινα in Php_3:7) is a disadvantage. It is clear, withal, from the following διὰ τὸ ὑπερέχον κ . τ . λ . that πάντα is meant indeed without restriction, of all things, goods, honours, etc. (comp. also Hofmann), but in so far as they are not made subordinate to the knowledge of Christ. The explanation of others, according to which ἀλλὰ μὲν οὖν is intended to oppose the present ἡγοῦμαι by way of correction to the perfect ἥγημαι (Calvin and others, including Winer, p. 412 [E. T. 552], and the explanation hitherto given by me), is incorrect, because ἥγημαι , and not the aorist ἡγησάμην , was employed previously, and the perfect already involves the continuance of the opinion in the present, so that no contrast of the tenses would logically be elicited. The climactic contrast lies rather in the fact that the second ἡγεῖσθαι ζημίαν is a much more comprehensive one than the first, in fact, one without exception ( πάντα ).
διὰ τὸ ὑπερέχον κ . τ . λ .] on account of the surpassingness of the knowledge of Christ; that is, because this knowledge, to which I have attained, is a possession which excels in value everything else; the eminent quality of a possession attained is the ground ( διά ) for estimating other possessions according to their relation to that one, and consequently, if they stand to the latter in a relation hindersome to us, for looking upon them no longer as something advantageous, but as hurtful. As to the neuter adjective used as a substantive with the genitive, in order to the more prominent setting forth of the attribute, see Bernhardy, p. 155 f.; Winer, p. 220 [E. T. 294].
Χριστὸς Ἰησοῦς ὁ κυριός μοῦ ; this is the fundamental sum of the whole contents of Christian knowledge. This saving knowledge is the necessary intelligence of faith (comp. on Joh_8:32), and grows with the experience of faith (Php_3:10; Eph_3:16 ff.).
διʼ ὅν ] for the sake of whom, i.e. for the sake of possessing Him; comp. afterwards ἵνα Χριστὸν … αὐτῷ .
τὰ πάντα ] the whole, not general like πάντα previously (Hofmann), but: which I possessed, Php_3:5-7. This more precise definition by the article results from ἐζημιώθην , in connection with which the aorist is to be noted, by which Paul denotes that great historical turning-point in his life, the event of his conversion; through that event he has lost all his (pre-Christian) valued possessions,[158] and thenceforth he has them no more. Luther erroneously interprets: “considered as harm;” and the emotion and force of the expression are only weakened by the frequently given reflexive sense (see Beza, Calvin, Heinrichs, Flatt, Hoelemann, van Hengel, and many): I have made myself lose,—a meaning, besides, which cannot be shown to belong to the passive form of the aorist of this verb (not even in Luk_9:25). The future passive form ζημιωθήσομαι (see Kühner, ad Xen. Mem. iii. 9. 12, Thuc. iii. 40. 2) is invariably damno afficiar.
καὶ ἡγοῦμαι κ . τ . λ .] not to be taken as independent (de Wette, Baumgarten-Crusius, Weiss), but, in keeping with the climactic flow of the discourse, as still in continuous connection with ΔΙʼ ὋΝ Κ . Τ . Λ .; hence ΔΙʼ ὋΝ Τ . Π . ἘΖΗΜ . is not, with van Hengel, to be put in a parenthesis. Paul had become loser of all these things for Christ’s sake, and he holds them as not worthy of possession, but as rubbish! σκύβαλον ,[159] refuse (such as sweepings, dung, husks, and the like); Sir_27:4; Plut. Mor. p. 352 D; and see Wetstein ad loc.; frequently in the Anthol., see Jacobs, Ach. Tat. p. 522, ad Anthol. VII. p. 173, IX. p. 208. Comp. the similar figurative expressions περικάθαρμα and ΠΕΡΙΨΉΜΑ , 1Co_4:13.
ἽΝΑ Χ . ΚΕΡΔ .] The design in the ἩΓΟῦΜΑΙ ΣΚΎΒ . ΕἾΝΑΙ : in order to gain Christ, not the aim of τὰ πάντα ἐζημιώθην (Hofmann), there being no reason for such a retrospective reference. The gaining of Christ, i.e. the appropriation of Him by means of the fellowship brought about through faith, is that, which for him is to take the place of those former κέρδη which he has lost, and so he looked to this gain in his ἡγοῦμαι σκύβαλα εἶναι ; it is present to his view as the one and highest gain at which he has to aim. It is true that Paul has Christ already long ago (Gal_2:20; Eph_3:17; 2Co_13:3); nevertheless, this κερδαίνειν is from its nature a development, the completion of which still lies before him. Comp. Php_3:12 ff.
[158] Observe here, also, the shrewdly contrived correspondence of ζημίαν in ver. 7 f., and ἐζημιώθην in ver. 8, in which the former expresses the idea of damnum, detrimentum, and the latter: I have become loser of. It might be reproduced in Latin: “etiam censeo omnia detrimentum (i.e. detrimentosa) esse … propter quem omnium detrimentum (i.e. jacturam) passus sum censeoque ea esse quisquilias.”
[159] Not to be derived from τοῖς κυσὶ βάλλειν , quod canibus projicitur, but from σκῶρ ( σκάς ). See Lobeck, Pathol. p. 92.