While Josephus makes it clear that the Greek word skubalon can be translated `dung' as is found in the

Authorized Version, the Revisers have put in their margin `refuse' which is adopted by most modern translators.

Ecclesiasticus uses the word in connection with `sifting with a sieve'. Dr. Bullinger says that the word is probably

derived from kusi ballein `to cast to dogs' and so `refuse'. It would not be beyond the apostle to look back to his

reference to `dogs' in Philippians 3:2 and to think, that once, as a bigoted Pharisee he had called the Gentiles dogs,

who were permitted but the `crumbs' that fell from Israel's table, so now to confess a complete revulsion of feeling

and liken all that the Jew valued most as so much refuse, fit only to be thrown to dogs. The apostle had a goal in

view `to die is gain', `I press toward the mark for the prize', so here he expresses it `that I may win Christ'.

We have discussed at some length these words `that I may win Christ' on pages 52-57, where the parallel passage

`to die is gain' is examined. We will not repeat ourselves here, but would refer the reader back to the argument there

set out to show in what way the apostle hoped to `win' Christ. It is a truth that belongs to our present calling and is

of vital importance to all who would run the race and finish the course.

The apostle has given a detailed list of his `gains' as pertaining to the flesh, and has announced that he counted

all such gain as so much `refuse' that he might win Christ. This new and blessed estimate he now proceeds to

expand and he does so under a series of aspects of Divine truth :

(1) His position in Christ, and his perfect justification by faith (3:9).

(2) His desire to attain unto the resurrection of the dead (3:11).

(3) His reaching forth for the prize of the high calling (3:14).

(4) His heavenly citizenship (3:20).

(5) The future transfiguration of this `vile' body (3:21).

`And be found in Him, not having mine own righteousness, which is of the law, but that which is through the faith

of Christ, the righteousness which is of God by faith' (3:9).

It is evident by this passage that the apostle saw that all his early `gains' as a Jew and a Pharisee could be

summed up under the heading `the righteousness which is in the law'.

In Philippians 3:9 we have the apostle's own summary of his great doctrine `Justification by faith without works

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of law' as set out in the epistles - Galatians and Romans. This summary falls into two parts :

(1) Found in Him.

(2) Righteousness by faith. This second item is further subdivided.

(a) Neg. Not mine own righteousness, which is of the law.

(b) Pos. But that which is through the faith of Christ.

In its turn (b) is further distributed, thus :

(c) This is a righteousness of God.

(d) It is by faith.

`And be found in Him'. The word `find' has several shades of meaning in the New Testament. It may be the

finding that comes of seeking (Luke 15:4); or it may be a finding, without seeking, and by accident (Matt. 13:44).

The word is used also of `obtaining', `computing', and `knowing how'. There is, however, a further use, and one

which bears upon Philippians 3:9, that is `to find by a judicial enquiry'. So in Luke 23:2, `we found this fellow';

Luke 23:4, `I find no fault in this man'. The apostle uses the word in this sense in Galatians 2:17, `we ourselves also

are found sinners'. In view of the day of judgment and the need for a perfectly righteous standing before God, Paul

had learned that even though he piled the scale high with his fancied gains, he would still, like Belshazzar, be `found

wanting'. When that day comes, he said, to be found in Him, will more than counterbalance all that the world could

give, or the flesh could possibly gain.

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For a full exposition of the doctrine of Justification, the reader is directed to the book by the author entitled Just

and the Justifier.