What does it mean that Paul considers “everything” as a loss?

Explanation:

Paul says that he considers everything a loss compared to the surpassing worth of knowing Christ. We can deduce what he means by comparing Philippians 3:8 with Philippians 3:4–7. For in Philippians 3:4–7 he articulates his credentials as a Hebrew, which included his lineage, his zeal for the law, and his status as a Pharisee. Then, in Philippians 3:7 he says that whatever gain he had he now considers a loss. In other words, for all of the advantage Paul thought he had as a zealous Hebrew, he now considers it loss. Then in Philippians 3:8 he says indeed he counts everything as loss. Indeed is a translation of three words (ἀλλὰ μενοῦνγε καὶ) that Paul uses in a way that suggests he is extending his previous point in a forceful way.³ In other words, he is saying, Not only do I count my zealousness for my Jewish identify as a loss, but I consider everything as loss. Given that he refers to his perceived advantages as a Jew in Philippians 3:4–7, most likely he has in mind everything that he previously considered an advantage. For example, this could include his Roman citizenship, whatever wealth he might have had, or any other aspect of life in which one might mistakenly trust.⁴

Counterargument:

The problem here is that the Greek word behind everything is in the plural neuter, which suggests that Paul has in mind all things as a whole.⁵ In other words, he has in mind not only everything that he might perceive as being to his advantage, but everything as a whole, as in, everything there is. Thus, Paul’s Roman citizenship is included in everything but also in simple things like food, sleep, safety, and housing. Paul did not consider things like food and housing an advantage to him before his conversion, but still, everything implies that since his conversion, he considers even basic essentials such as shelter to be a loss compared to knowing Christ.

Response to counterargument:

The notion that Paul has in mind everything in the sense of everything whatsoever, including food and shelter, is possible. Still, the context suggests that Paul has in mind things in which he might falsely place his confidence. It is true that in a sense Paul relied on food and shelter, but the context seems to have in mind relying on things for social or salvific advantage. We can deduce this because after saying he counts every as a loss comparing to knowing Christ, he says he wants to be found in Christ, not having a righteousness based on the law. In other words, Paul has in mind not matters of food and drink for survival but matters related to righteousness in Christ.

Explanation:

Paul says that he considers everything as a loss compared to knowing Christ. He does not specify what he means by everything so we can only surmise his meaning.⁶ Noticing that he considers all things as loss compared to the surpassing worth of knowing Christ can help us narrow down his meaning. For he explains that knowing Christ has to do with gaining righteousness through faith in Christ, becoming like Christ in his death, and sharing in his resurrection (Philippians 3:10–11). In other words, Paul has in mind matters of salvation. Thus, when he refers to considering everything a loss, he has in mind things related to matters of salvation. Likely, these things include anything in which Paul might put his trust that stands over and against his relationship with Christ.⁷

Counterargument:  

It is possible that because Paul has in mind the loss of everything compared to Christ, he has matters of salvation in mind. Still, we also notice that in Philippians 3:8b, Paul repeats that he has lost all things, but qualifies this statement by saying he suffers the loss of all things. In other words, he does not simply give up the things he once trusted in for his salvation and status, but he suffers in giving these up. Of course, we know from Paul’s missionary journeys that Paul was no stranger to suffering. He tells us he was shipwrecked and without food and shelter on many occasions. Still, he suffers the loss of all things that he may gain Christ.

Response to counterargument:

That Paul suffers the loss of all things does not imply that he has in mind things such as food and shelter. For it is enough to see from his missionary journeys that much of the suffering he endures is because he gave up his worldly status. In other words, by giving up his authority as a Pharisee and his social advantages as a Roman, Paul suffers the loss of his worldly advantages so that he can gain Christ.

The weakness of this view is that everything is the natural meaning of the adjective. Given that Paul does not restrict what he means by everything, the natural interpretation is that he means anything whatsoever.  

Explanation:

To understand what Paul means when he says he counts everything as loss compared to knowing Christ, we have to consider the immediate context. Paul is reflecting on the advantages he received as one born into a Jewish family, with impeccable Jewish credentials. He concludes in Philippians 3:7 that he considers his Jewish standing a loss, but then in Philippians 3:8 he says he considers everything a loss. What he means is that he now recognizes that his attitude toward his Jewish heritage and the law was evil.⁸

Counterargument:

The problem with this argument is that it brings in assumptions about Paul’s intent that are not clear from the text. In particular, this argument has it that when Paul says he considers all things a loss, what he really means is that his attitude toward his heritage and the law was evil. Unfortunately, this view offers no argument to show that when Paul says something like I consider everything a loss he is really talking about his attitude toward his Jewish heritage and the law. In other words, this view holds that we can paraphrase the sentence I consider everything a loss as My attitude toward my Jewish heritage and the law was evil, but such a paraphrase is not at all obvious, and therefore is unwarranted.

Explanation:

When Paul says that he counts everything as a loss compared to knowing Christ, what he means by everything is that he used to think of himself as a partner in his justification.⁹ That is, he used to think that he and God were in a partnership, so that if he did the right things, God would justify him. Thus, Paul’s attitude toward his Jewish heritage, which Paul believed allowed him to partner in his salvation, was evil. Now Paul understands that he is not a partner with God in his justification, but that everything he thought he contributed to his justification is a loss compared to knowing Christ. We can see that by counting everything as a loss, Paul means giving up the idea that he is partnered with God in his justification, because he goes on to say that he does not want a righteousness based on the law but based on faith in Christ. In other words, Paul used to think that he was partnered with God in becoming righteous, but now he considers all of that as a loss compared to becoming righteous through faith in Christ.

Counterargument:

While it is true that Paul came to see that his attitude toward his Jewish heritage was inappropriate, in that he thought it meant he was partnered in his salvation, this is not what Paul means by everything in Philippians 3:8. For Paul has already explained in Philippians 3:7 that he considers his attitude toward his Jewish heritage a loss compared to knowing Christ, while Philippians 3:8 extends this to everything. In other words, everything goes beyond Paul’s attitude toward his Jewish heritage to include anything that he might be in fleshly confidence in, including his Roman citizenship and wealth.

The weakness of this view is that it fails to see that Paul’s broader point in Philippians 3:8 is to highlight the supremacy of knowing Christ, compared to which all other things are a loss. He has moved beyond discussions of Judaism to emphatically impress upon his reader that all things are a loss compared to knowing Christ.