Embrace the Gain of Loss
Notes
Transcript
Embrace the Gain of Loss
Embrace the Gain of Loss
We have been going through Philippians
Today, we are in a section that is somewhat contentious
This is where we left off last time
Finally, my brothers and sisters, rejoice in the Lord. To write the same things to you is not troublesome to me, and for you it is a source of steadfastness.
What we are going to look at today will be the ‘repeated’ portion
It will take a few weeks to get through all of it
To follow it, we will need to put on our thinking caps
Let’s read our passage:
Finally, my brothers and sisters, rejoice in the Lord. To write the same things to you is not troublesome to me, and for you it is a source of steadfastness. Beware of the dogs, beware of the evil workers, beware of those who mutilate the flesh! For it is we who are the circumcision, who worship in the Spirit of God and boast in Christ Jesus and have no confidence in the flesh—even though I, too, have reason for confidence in the flesh. If anyone else has reason to be confident in the flesh, I have more: circumcised on the eighth day, a member of the people of Israel, of the tribe of Benjamin, a Hebrew born of Hebrews; as to the law, a Pharisee; as to zeal, a persecutor of the church; as to righteousness under the law, blameless. Yet whatever gains I had, these I have come to regard as loss because of Christ. More than that, I regard everything as loss because of the surpassing value of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things, and I regard them as rubbish, in order that I may gain Christ and be found in him, not having a righteousness of my own that comes from the law but one that comes through faith in Christ, the righteousness from God based on faith. I want to know Christ and the power of his resurrection and the sharing of his sufferings by becoming like him in his death, if somehow I may attain the resurrection from the dead.
Finally, my brothers and sisters, rejoice in the Lord. To write the same things to you is not troublesome to me, and for you it is a source of steadfastness. Beware of the dogs, beware of the evil workers, beware of those who mutilate the flesh!
I have put a portion in there in parenthesis (watch out for…) because that is how it should read.
The tri-parte warning is used during this period to make it emphatic.
There are three things that Paul wants these gentile (non-Jewish) Roman Christians to watch out for
Watch out for dogs
Watch out for evil works (those doing them)
Watch out for the mutilation (the term flesh is not there)
The next verse will give context as to what Paul is referring to
That term ‘carve’ is a core word (80x) that is used for:
Circumcision (50)
Butcher an animal (2)
Carve a straight path (3)
Carve something (tablet, ear, heart) (5)
Mutilate (1)
For it is we who are the circumcision, who worship in the Spirit of God and boast in Christ Jesus and have no confidence in the flesh—even though I, too, have reason for confidence in the flesh. If anyone else has reason to be confident in the flesh, I have more:
So, now we know that Paul is speaking of the circumcision…
But there is another reference that is going to be important:
Paul’s Possible Allusion: This term, katatomē, literally “mutilation,” contrasts with peritomē “circumcision”, and may intentionally evoke the self-cutting of pagan priests, such as the Galli of Cybele. Paul could be drawing a double polemic: against both distorted Jewish identity and pagan ecstatic cults.
It appears the Philippians are wrestling against two different groups:
Their Roman religious customs
Jewish Christians who are bringing the Oral Law to these communities
Divine Command and Covenant Identify
Spiritual Protection and Merit
Visible Sign of Holiness
Full Communal Belonging
Failure Brings Karat (Cut off)
Divine Command and Covenantal Identity
Circumcision (brit milah) is a foundational mitzvah, directly commanded by God to Abraham (Genesis 17).
It marks entry into the eternal covenant (brit olam) between God and the Jewish people.
The Mishnah (Nedarim 3:11) emphasizes that circumcision is so great that 13 covenants were established concerning it.
Spiritual Protection and Merit
The Talmud teaches that circumcision grants protection from Gehinnom (hell) and divine punishment (Nedarim 32a).
It is associated with divine favor and spiritual strength, with some texts suggesting the world only stands on account of those who are circumcised.
It's one of the few commandments for which a person “eats the fruit in this world and the principal remains for the World to Come” (Peah 1:1).
Visible Sign of Holiness
Circumcision serves as a physical, visible sign that a Jew is set apart for God (Genesis 17:11).
Rabbinic texts see it as a mark of sanctity, similar to tefillin or tzitzit, but one that is permanent and embodied.
It creates a perpetual reminder of God’s presence and ownership of the body.
Circumcision as Prerequisite for Full Communal Belonging
An uncircumcised male is excluded from key religious rites, including eating the Passover sacrifice (Exodus 12:48; interpreted in Oral Law as halakhic exclusion).
In rabbinic law, circumcision is required to participate fully in Jewish communal and covenantal life.
This exclusion isn't merely ritual, it marks a spiritual boundary between being inside and outside the people of Israel.
Failure to Circumcise Brings Karet (Spiritual Excision)
If a Jewish male is not circumcised (without valid reason), he is subject to karet—spiritual excision or being “cut off” from his people (Genesis 17:14).
This is one of the most serious consequences in Jewish law, reflecting the gravity of rejecting the covenant.
Spiritual Merit and Identity
Applies to Converts
More than Ritual: Legal Status
Joyful and Celebrated Obligation
Eternal Sign: Even in the Age to Come
Spiritual Merit and Identity
Circumcision is said to bring spiritual elevation, protect from punishment, and be a merit for redemption (Nedarim 32a).
A Jewish male without circumcision is considered cut off from the people and the covenant (Genesis 17:14; see also Keritot 1:1).
The Talmud teaches that even Moses was punished for delaying circumcision of his son (Nedarim 32a–b).
Applies to Converts
Male converts to Judaism are required to be circumcised (Yevamot 46a–b).
If previously circumcised, a symbolic drawing of blood (hatafat dam brit) is required to join the covenant.
Not Just a Ritual – A Legal Status
Circumcision affects halakhic status:
A non-circumcised male may be excluded from certain religious obligations or communal roles.
It determines full entry into the covenant and affects marriage eligibility and inheritance laws in rabbinic tradition.
Joyful Obligation and Communal Celebration
The circumcision ceremony is seen as a joyous occasion, with blessings and festive meals.
Talmudic sources (Shabbat 130a) say the Jewish people have always joyfully fulfilled this mitzvah, even under threat or persecution.
The community participates to affirm continuity of the covenant across generations.
Eternal Sign — Even in the World to Come
Some rabbinic texts suggest the sign of the covenant remains even in the resurrection, symbolizing its eternal importance (Midrash Tehillim 16:9).
This shows that circumcision is not only a legal requirement but a permanent identity marker in God's relationship with the Jewish people.
Most of these I just gave you are from the Jewish Oral Law, the very thing that Jesus condemned in scripture.
Paul qualifies according to the Torah of the Old Testament and the Oral Law
circumcised on the eighth day, a member of the people of Israel, of the tribe of Benjamin, a Hebrew born of Hebrews; as to the law, a Pharisee; as to zeal, a persecutor of the church; as to righteousness under the law, blameless.
Paul qualifies according to the Torah of the Old Testament and the Oral Law
But now, Paul is going to flip the script.
Paul is going to make a comparison of the ‘Loss of Foreskin’ to a different kind of loss, based on this passage:
Deuteronomy 30:6, “And you shall circumcise the foreskin of your heart, and your neck you shall not harden any longer. And Yahweh your God will circumcise your heart and the heart of your offspring, to love Yahweh your God with all your heart and with all your soul, for the sake of your life.”
He is going to explain how he understands this passage in the context of his life
Yet whatever gains I had, these I have come to regard as loss because of Christ. More than that, I regard everything as loss because of the surpassing value of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things, and I regard them as rubbish, in order that I may gain Christ and be found in him, not having a righteousness of my own that comes from the law but one that comes through faith in Christ, the righteousness from God based on faith.
Notice he considered his physical circumcision, which he uses as the metaphorical mechanism to speak of all his ‘Jewishness’
But also notice the term ‘LOSS’
Whatever he gained: LOSS
Everything: LOSS
Everything is rubbish: LOSS
So that he may GAIN (we will see what that gain leads to in a moment)
How do you circumcise someone?
You CUT OFF the foreskin
How do you circumcise a heart? (without killing them)
You CUT OFF the mystical aspects of your life
Whether Roman/Greek
Or Jewish
Or Christian
Paul knows that following Jesus means you obey the Law of Christ
Because Paul wrote that phrase
Galatians 6:2 “Bear one another’s burdens, and in this way you will fulfill the law of Christ.”
1 Corinthians 9:21 “To those outside the law I became as one outside the law (though I am not outside God’s law but am within Christ’s law) so that I might gain those outside the law.”
And the Law of Christ is rooted in the Hebrew Bible.
Paul can see that now.
And Paul is OKAY with the ULTIMATE LOSS
Because for him, it is GAIN
I want to know Christ and the power of his resurrection and the sharing of his sufferings by becoming like him in his death, if somehow I may attain the resurrection from the dead.
For Paul, there will come a day when his life expires
He has converted this LOSS into GAIN
Trade prestige for presence, lift others, not yourself.
Cut off pride in personal status — embrace humility that dignifies others.
“If anyone else thinks he has reason for confidence in the flesh, I have more…” (v. 4)
Paul had every reason to boast—status, education, heritage—but he let it go for Christ.
Application: Many Americans draw identity from status, career, or social standing. A Christian who lays aside ego, listens, and treats every person with gentle respect models a kind of nonjudgmental humility that is deeply attractive and redemptive.
Cut off trust in self-righteousness — extend grace over judgment.
“Not having a righteousness of my own… but that which comes through faith in Christ.” (v. 9)
Paul rejected a performance-based righteousness in favor of grace.
Application: In a culture often shaped by merit, productivity, and moral comparison, a Christian who shows grace to others' failures instead of judgment invites people into the freedom of God’s forgiveness.
Cut off material attachments — live with simplicity and generosity.
“Whatever gain I had, I counted as loss for the sake of Christ.” (v. 7)
Paul considered his previous "gains" worthless compared to knowing Christ.
Application: Americans often measure success by wealth or possessions. A Christian who lives simply, gives generously, and shows open-handed kindness demonstrates a different kind of abundance — one that points to eternal value.
Cut off fear of suffering — offer comfort through shared pain.
“That I may know him… and share his sufferings…” (v. 10)
Paul didn’t avoid suffering — he entered it with Christ.
Application: In a culture that avoids discomfort, Christians who sit with the grieving, serve the hurting, and endure hardship with hope can offer a compelling witness of Christ’s redemptive love in suffering.
Embrace the Gain of Loss
Embrace the Gain of Loss
