The primary meaning of misthos `reward', is `hire' paid for service. So misthios is a `hired servant' (Luke 15:17);

misthoma is a `hired house' (Acts 28:30); misthotos is an `hireling' (John 10:12), and Paul reasons on the word

misthos, that to him that worketh is the reward not reckoned of grace but of debt (Rom. 4:4).

Kerdos, the word translated `gain' in Philippians 1:21, is not so much `hire' for service rendered but `gain'

acquired by trading. This can be seen in the use of the verb kerdaino, `what is a man profited, if he shall gain the

whole world, and lose his own soul?' (Matt. 16:26); and especially in the parable of the talents `he also gained other

two'; `I have gained beside them five' (Matt. 25:17,20). So also in his epistle James speaks of those who `buy and

sell and get gain' (4:13). The word kerdos is translated `lucre' in the phrase `for filthy lucre's sake' (Tit. 1:11).

In Philippians Paul is a man entrusted with `talents'. He is essentially `a servant', and associates himself with

`bishops and deacons' (Phil. 1:1). He has a prize in view, and in chapter 3 he speaks of `gain' and `loss' (Phil. 3:7),

and expresses the hope that he might `win' Christ (Phil. 3:8).

Now it is beyond the power of any man to make the words `that I may win Christ' mean that Christ may gain

something by the apostle's effort. It is the same in Philippians 1:21. Paul is simple, he meant what the words imply

`to die is gain', for he would then have finished his course, and there would be laid up for him the reward of faithful

When the apostle denied himself and laid himself out to serve to the utmost in the gospel he did it that he might

`gain' the Jews, those under law, those without law, and those who were weak. This he conceived as a full

compensation for anything he might be called upon to give up.

The actual words of Philippians 3:8 that are translated `that I may win Christ' are hina Christon kerdeso, and the

words of 1 Corinthians 9:20 `that I might gain the Jews' are in the original hina Ioudaious kerdeso. It will be

observed that the language apart from the replacing of `Christ' by `Jews', is identical. Philippians 3:8 taken alone

can only mean that Paul would find Christ to be his great reward even as he had found him to be his salvation, but

Philippians 3:8 must be understood as we must understand 1 Corinthians 9:20. In what way did Paul expect `to gain

the Jews'?

We go back to the chapter and find that Paul had the right to `eat and drink', to have a `wife' as well as other

apostles. The apostle reasons that if he had sown unto them spiritual things, it was no great thing that he should reap

their carnal things. Yet he continues :

`Nevertheless we have not used this power; but suffer all things, lest we should hinder the gospel of Christ'

(1 Cor. 9:12).

He continues his discourse, by bringing forward the analogy of the Jewish priesthood who were maintained out

of the offerings, claiming the same support for the preacher of the gospel.

Paul however had something more in view than immediate gain or support. He said `for if I am doing this

preaching of mine own account, that is as a voluntary undertaking ("willingly" is misleading, Paul was perfectly

"willing", but that is not his point), I have a reward, but if involuntarily (which was the case, Acts 9:15, etc.) with a

stewardship have I been entrusted. What then is my reward that I while preaching, render the gospel without cost

(i.e. what reward have I in prospect that induces me to preach gratuitously) in order not to use my power in the

gospel?' He now proceeds to answer the question `What prospect of reward could induce me to do this?' `For being

free from the power of all men, I am enslaved to all, that I might gain the largest number' (Alford).

From this the argument runs on to the `race', the `prize' and the `crown'; the exercise of temperance, the

preaching to others, the possibility of becoming disapproved (1 Cor. 9:24-27). It will be perceived that while the

dispensation has changed and the high calling of Philippians 3, with its prize has come in, the atmosphere of both

passages is the same.

The apostle had earlier still indicated the same attitude and expressed the same hope.

`We were allowed of God to be put in trust with the gospel ... nor of men sought we glory ... when we might have

been burdensome, as the apostles of Christ. For what is our hope, or joy, or crown of rejoicing? Are not even ye

in the presence of our Lord Jesus Christ at His coming? For ye are our glory and joy' (1 Thess. 2:4,6,19,20).