Ridiculing as Rejoicing (Philippians 3:4–11)

“[R]ejoice in the Lord…

Look out for the dogs…

For his sake I have suffered the loss of all things and count them as rubbish, in order that I may gain Christ…” (Philippians 3:1, 2, 8).

Rejoicing in the Lord corresponds to looking out for dogs in the same way that ridiculing the flesh corresponds to glorying in Christ. Steak at home makes the Slim Jim at the convenience store less appetizing. Joy in Christ not only frees you to not take false teaching seriously; it so liberates you that you can laugh at it—a gut-busting guffaw kind of laugh. If you used that emoji with the cocked head and tears in reply to false teaching, you wouldn’t be exaggerating.

Sometimes one ridicules in another what they lack in themselves. So it is that the geek mocks the jock for his lack of brain and the jock the geek for his lack of braun. The mockery is self-validating and the laughs are a thin attempt to hide jealously and insecurity. Paul, in contrast to this, holds up in himself everything they boast of and then laughs at his own refection. If these dogs are flexing in the mirror, Paul comes alongside them, demonstrates his superiority, and then laughs at how ridiculous he looks and how absurd such posing is.

Paul was no Gentile ridiculing Judaizers. Do you not see the wisdom of God in preeminently calling Paul to confessedly be “an apostle to the Gentiles” (Romans 11:11)? Yes, Matthew, Peter, and John were all Jews. Yes, they ministered to Gentiles too. But Paul was a Hebrew of Hebrews, and he was expressly an apostle to the Gentiles. Matthew was a tax collector. Peter and John were fisherman. Paul was a Pharisee. And here, he holds that up, and laughs at it. 

You must see that this passage is dripping with sarcasm. If this passage were a dog and sarcasm were water, this dog has just had a bath and is now shaking and rubbing its body against the carpet and furniture. What Paul says they put no confidence in, he now ridicules, not because he is laughingly lacking, but because that in which they boast in is laughingly lacking. Paul says, “I’ll play your game,” he scores the most points (v. 4), and then he demonstrates that the game itself, the whole thing, is a loosing enterprise.

Boasting in the flesh before the holy God of heaven is like a doughboy hoping to win World War I by playing chess with a German commander at the Battle of the Somme in no man’s land. Boasting in the flesh before the holy God of heaven is nothing more than a good way to get killed. Thinking you could win that way is laughable and fully worthy of mockery. Paul writes off all his attempts at self-righteousness as nothing more than a steaming hot pile (v. 8). “Rubbish” pathetically fails to capture, the color, or rather the smell of the original language. What the Judaizers hold up as a trophy is that which Paul doesn’t want to step in. These dogs are like children playing with their own diaper deposits, creating a mural on the wall, thinking they’ve exceeded Michangelo. “Look Daddy!”

Three times Paul writes off as loss, loss, and crap what he previously boasted in as credit. Each time he does so, these things are reckoned such in comparison to Christ. This is why Paul’s laugh isn’t off putting like that of a bitter critic. His laugh is infectious. It is infectious because he is infatuated. And it is because he is infatuated with Christ, that he can laugh at the advertisements of the false teachers like they were some corny infomercial. When you’re curled up on the sofa with that quilt your Grandma made and reading Tolkien, you don’t even know the Snuggie infomercial is on. But if you were to divert your attention for a bit, you know what your response would be. Righteous laughter.

A Humbling Text (Philippians 2:19–30)

“So receive him in the Lord with all joy, and honor such men, for he nearly died for the work of Christ, risking his life to complete what was lacking in your service to me.” —Philippians 2:29–30

The first and only other time I’ve preached this text was eight years ago. A pastor-buddy had put together a preaching conference at a nearby church, going through the book of Philippians. Upon receiving my assignment, one of my first thoughts honestly was “Really! Out of all the texts in Philippians, you give me this one?” Pride. In not wanting to preach Philippians 2:19–30 I was disobeying Philippians 2:14. And 1:27. I was grumbling against God by way of an unspoken dispute with my brother who should have given me a glorious passage like 2:5–11 dealing with the humiliation and exaltation of our Lord.

Compared to Paul’s exclamation “To live is Christ, and to die is gain,” or the encompassing commands “live as citizens worthy of the gospel of Christ” (1:27) and “work out your salvation with fear and trembling” (2:12), and especially in comparison to that deep and majestic passage concerning the humiliation and exhalation of our Lord (2:6–11)—compared to these passages, this text seems so humble, plain, and modest. In Gordon Fee I found both confirmation and rebuke. “After the exalted language of the Christ story in 2:6-11 and the striking metaphors in 2:14-18 by which this was applied to the Philippians’ situation, it is easy to view this material as mundane—which in a sense it is—and to neglect it as of little import, which it is not.”

Frank Theilman is easier on the conscience, but he also fosters intrigue. “After the theologically rich language of 2:5–18, we are surprised suddenly to encounter two paragraphs whose primary concern seems to be the travel plans of Paul and his coworkers. Why would Paul include such mundane information at this point in his letter?”

Why? Now there is curiosity? Why saints? When you read, always ask “Why?” This is the kind of material you would expect Paul to close with. Why is it here? The first clue that this isn’t haphazard, that there is a purpose is invisible to you in the English Standard Version. The New American Standard has “But I hope in the Lord Jesus to send Timothy;” likewise the New King James has “But I trust in the Lord Jesus to send Timothy” (all emphasis mine).

There is a connection then between all these visits Paul speaks of and what has preceded. What is the connection? Paul has just spoken of the possibility of his being poured out as a drink offering (2:17), that is, his death. Backing up further in 2:12 he speaks of their obedience whether or not he is present, which leads us back to 1:27 where Paul tells them to live as citizens worthy of the gospel of Christ whether or not he comes to see them. All of this finds its explanation in 1:12–26 where we learn of Paul’s imprisonment and his hope to be released, but also of his preparedness should he face death. The travel itineraries relayed here relate to Paul’s absence and presence.

But is this the only connection? I believe upon study it becomes plain that 2:19–30 relate not only to Paul’s being present or absent, but also to everything that Paul has said to them in light of his possible presence or absence. What one sees is that the very apex of theological reflection and the ethical exhortation Paul brings you to in 2:5–11 with the humiliation of our Lord, is brought down and exemplified here. The humility of our Lord is high theology, high theology we are to imitate. Here this high theology is brought down and this is the kind of down that is then lifted up. This is not a humble text; it is a humbling text. But the humility it exemplifies is the humility that God exalts.

The Doctor: Ianity

“At the heart and centre of the gospel stands the truth that there is no salvation at all apart from the Lord Jesus Christ. ‘Christianity is Christ.’ Anything which may represent itself as Christianity but which does not insist upon the absolute necessity and cruciality of Christ is not Christianity at all. Unless He is the heart and soul and centre, the beginning and the end of what is offered as salvation, it is not Christian salvation, whatever else it may be. —D. Martyn Lloyd-Jones, God’s Ultimate Purpose, (Baker Book House, 1979) p. 149

An All Encompassing Adverb for the All Encompassing Verbs (Philippians 2:14–18)

“Do all things without grumbling or disputing…” —Philippians 2:14

This is now the third encompassing command we come to in Philippians, but whereas the first two were like verbs, this one is like an adverb. Let me splain. No, there is too much. Let me sum up.

The first encompassing command opens the body of the letter: “live as citizens worthy of the gospel of Christ” (1:27, my translation). Every other command in this letter falls under this one. It is encompassing. The second approaches the Christian life in general from another direction. “Work out your own salvation with fear and trembling” (2:12). The whole of the Christian life is encapsulated in both of these commands. They are encompassing as verbs; all you are to be doing as a saint is summed up in them.

But the third encompassing command functions like an adverb. The first two tell you what to do. This command tells you how to do it. How are you to live as citizens worthy of the gospel of Christ? By not grumbling or disputing. How are you to work out your salvation with fear and trembling? Again, by not grumbling or disputing.

One thing this adverb-command does is show just how encompassing the first two encompassing commands are. Sometimes we try to compartmentalize the Christian life, discipleship, and piety, as though they were part of our lives. But here Paul calls on the Philippians to “do all things without grumbling or disputing” (emphasis mine). Working out your salvation means doing all things without grumbling or disputing. Living worthy of the gospel means doing all things without grumbling or disputing. All things. The adverb tells you that the verbs involve everything.

For those who have died with Christ and risen to newness of life, the Christian life is the only kind of life they are to live. Discipleship, following Christ, is to be all encompassing. Your life doesn’t have bins. To live is Christ. Prior to Christ, your living was death. Now you live, and all that living is to be a living worthy of the gospel, working out your salvation, doing all things without grumbling or disputing.

Grumbling is contrary to the gospel. Disputing is a failure of discipleship. If you want the fuller splanation, listen below.

The Doctor: Taking a Wrong Turn at Albuquerque

“It is just here that we all tend to go astray. Although we have the open Bible before us we still tend to base our ideas of doctrine on our own thoughts instead of on the Bible. The Bible always starts with God the Father; and we must not start anywhere else, or with anyone else. The Bible is, ultimately, the revelation and the record and the explanation of what God has done for the salvation of man. The Bible is the revelation of God’s gracious purpose towards a world of sinful man; it claims to be such, and the revelation is in its every book. This is what accounts for its extraordinary unity. Its controlling theme is what God has done, what God has promised to do, what God began to do, what God has actually done, what He is going to do, and the amazing outcome of it all. And that is precisely what the Apostle is doing in this section of our Epistle. He is not giving expression to his own theories or ideas, but writing about what God has revealed to him.” —D. Martyn Lloyd-Jones, God’s Ultimate Purpose, (Baker Book House, 1979) pp. 40, 41

Working Out “Working Out” (Philippians 2:12–13)

“Therefore, my beloved, as you have always obeyed, so now, not only as in my presence but much more in my absence, work out your own salvation with fear and trembling, for it is God who works in you, both to will and to work for his good pleasure.”

—Philippians 2:12–13

“The Doctor” says of these verses, 

“I venture to put it to you, it is perhaps one of the most perfect summaries of the Christian life to be found anywhere. It was one of those perfect pictures which we tend to find so frequently in the writings of this Apostle. He was very fond of stating the whole thing over and over again; he liked to give a summary of the Christian life, and here is one of the most pregnant statements which even he himself ever made.”

Lloyd-Jones, David Martyn. The Life of Joy. Baker Publishing Group, 1989, p. 160.

As glorious as these two verses are, they have troubled many sola-affirming Protestants. Salvation is by grace alone, through faith alone, in Christ alone, to the glory of God alone and here Paul is telling us to work out our salvation! Keep calm. Carry on. There’s no need to drop sola Scriptura at this point in order to keep the others. Working out the meaning of just two words should work out any difficulties you have with “working out our salvation.”

I’ll only briefly deal with the first here. Paul instructs these saints to work out their salvation. He does not tell them to work it up. He does not tell them to work it in. Paul does not tell them to work for their salvation. He tells them to work it out. We have an aversion to salvation and works ever being put into a concoction together, but we need to be more sophisticated chemists than that. While abhorring Galatian-chemistry involving salvation and works, we need to practice Philippian-chemistry involving salvation and works.

The second word is “salvation.” Our problem here is that we confuse Christianese with Biblical language. Biblical and theological language are not the problem, though people sometimes complain of them as though they are. No one complains when the football commentator speaks football. If you love the game you learn the language. Yes, we need to define our terms and help people along, but many complaints about Biblical language in the church are really just evidence that the church is full of people far more interested in other games.

However, we are fluent in Christianese. Rather than speaking the foreign language of the Bible as heavenly citizens, we impose a foreign language on the Bible. And the sneaky thing about Christianese, is that it so often is just right enough to get you confidently wrong at some critical junctures. When Christians today hear “salvation” they think narrowly when most often the Scriptures speak broadly. Christians think only of the beginning of the race, when the Scriptures are speaking of the whole of it—from start to finish with all the sweat and exertion in-between. Perhaps I’m being a bit unfair. Maybe just as many Christians think of the end of the race as well. But most leave out the race itself. We are deists concerning God’s new creation. God has wound us up. Now we are on our own till the alarm sounds.

The Bible speaks of the salvation of the saints in all three tenses. We were saved; we are being saved; we will be saved. Salvation is not simply something that has happened to you. It is happening to you and it will happen to you. Salvation involves not just your regeneration, justification, and adoption. It also includes your sanctification and glorification. More than that, your salvation stretches further back than your experience. Your salvation stretches from eternity to eternity, from election to glorification.

So when Paul tells these saints in Christ Jesus (1:1) to work out their salvation, he is clearly referring to the nowness of salvation, assuming a past, advancing to the future. Paul is assuming regeneration, justification, and adoption in the past and calling for sanctification in the present towards glorification in the future.

What is sanctification? It is what Paul spoke of in 1:25, it is “progress and joy in the faith.” It is, as Jerry Bridges speaks of it with his various book titles (and very Biblical ones mind you), The Pursuit of Holiness, The Discipline of Grace, and The Practice of Godliness. Sanctification is the saints being sanctified. It is our growth in holiness, godliness, obedience, and discipleship.

But have I not just narrowed a term that I said was broad? Salvation remains broad; it’s the working out that is the narrow part. This part we call sanctification. Sanctification is working out your salvation past toward your salvation future. The salvation you are to work out is God’s salvation—the whole of it; but the working out of it is narrow, it is part of it.

Now, if you’r estill bothered, I have only two things for you at this point. The first is my weak words, linked below. The second is God’s strong word. When the Word causes you to stumble, it will be the word that steadies. Keep reading. When the Word confuses, it will be the Word that clarifies. Keep reading. The salvation you are to work out, is worked out for this reason, “for it is God who works in you, both to will and to work for his good pleasure” (emphasis mine).

To Measure the Height of God’s Grace, begin with Man’s Baseness

“The whole message of the gospel is introduced by this word ‘grace’. Grace means that in spite of everything I have been saying about man, God still looks upon him with favour. You will not understand the meaning of this word ‘grace’ unless you accept fully what I have been saying about man in sin. It is failure to do the latter that explains why the modern conception of grace is so superficial and inadequate. It is because man has an inadequate conception of sin that he has an inadequate conception of the grace of God. If you want to measure grace you must measure the depths of sin. Grace is that which tells man that in spite of all that is so true of him God looks upon him with favour. It is utterly unmerited, it is entirely undeserved; but this is the message of ‘Grace be unto you.’ It is an unmerited and undeserved action by God, a condescending love. When man in sin deserved nothing but to be blotted out of existence God looked on him in grace and mercy and dealt with him accordingly.” —D. Martyn Lloyd-Jones, God’s Ultimate Purpose, (Baker Book House, 1979) pp. 40, 41

The Valley Below and the Peak Ahead (Philippians 2:9–11)

Therefore God has highly exalted him and bestowed on him the name that is above every name, so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, so that…” —Philippians 2:9–10a (emphasis mine)

With Philippians 2:5–8 we stumble onto the ground of Christ’s humiliation. In 2:9–11, we are carried up to the heavens of Christ’s exhalation. Like Moses, we stumble onto the burning bush—God come down. Then, like Isaiah, we are carried up to heaven, to see Christ seated on His throne.

Traversing Philippians 2:6–11 is like going directly from the Dead Sea to Mount Everest. This text takes one as far below sea level as it does above it. In verses 6–8 we are plunged as low as hell (experienced by Christ on earth mind you). In verses 9–11 we are lifted as high as heaven. Christ humbles Himself to be an earthly servant. God exalts Him as heavenly Lord.

And yet, as high as we come in verse 9, we have not yet reached the peak. From verse 9 one can both look back to the valley, and higher up to the summit. If we ask why Christ was exalted, from verse 9 we can see two different answers. The “therefore” looks back to the grounds of Christ’s exaltation. The “so that” looks forward to the goal of Christ’s exaltation.

Why is Christ exalted? Here we are not simply told that Christ humbled Himself and that God exalted Him, but that God exalted Christ because Christ humbled Himself. Christ’s exaltation was a necessary conclusion and consequence of His humiliation. Because the valley was so deep, God will have the mountain so high.

Why is Christ exalted? As we look up to the cloud covered summit, the answer is stunning. Christ is exalted so that He might be exalted.

“…so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father” (Philippians 2:10–11; emphasis mine).

Just as Christ humbled Himself so that He might humble Himself (2:7–8), God exalts Christ so that Christ might be exalted. Christ’s humiliation is complete. It is finished. But His exhalation has not yet come to its fullness. There is nothing lacking in Christ. Rather, the exhalation that lies ahead is the inescapable manifestation of Christ’s absolute authority for creation’s universal recognition and confession. Christ’s exhalation involves His resurrection, ascension, session, and return. One of these is not yet. The first three are towards the purpose of the last one. Christ was exalted so that He might be exalted. Come Lord Jesus!

The Doctor: There Is War Among the Gods

“Furthermore, because man is in this relationship to God he is also in a state of enmity against himself. He is not only engaged in this warfare against a God who is outside of him;but he is also fighting a war within himself. Therein lies the real tragedy of fallen man; he does not believe what I am saying but it is certainly true of him. Man is in a state of internal conflict and he does not know why it is so. He wants to do certain things, but something inside him tells him that it is wrong to do so. He has something in him which we call conscience. Though he thinks he can be perfectly happy whatever he does, and though he may silence other people, he cannot silence this inward monitor. Man is in a state of internal warfare; he does not know the reason for it, yet he knows that it is so.

But in the Scriptures we are told exactly why this is the case. Man was made by God in such a way that he can only be at peace within himself when he is at peace with God. Man was never meant to be a god, but he is for ever trying to deify himself. He sets up his own desires as the rules and laws of his life, yet he is ever characterized by confusion, and worse. Something in himself denies his claims; and so he is always quarrelling and fighting with himself. He knows nothing of real peace; he has no peace with God, he has no peace within himself. And still worse, because of all this, he is in a state of warfare with everyone else. Unfortunately for him everyone else wants to be a god as well. Because of sin we have all become self-centred, ego-centric, turning in upon this self which we put on a pedestal, and which we think is so wonderful and superior to all others. But everyone else is doing the same, and so there is war among the gods. We claim that we are right, and that everyone else is wrong. Inevitably the result is confusion and discord and unhappiness between man and man. Thus we begin to see why the Apostle prays that we may have peace. It is because of man’s sad condition, man’s life as the result of sin, and as the result of his falling away from God. He is in a state of dis-unity within and without, in a state of unhappiness, in a state of wretchedness.”

—D. Martyn Lloyd-Jones, God’s Ultimate Purpose, (Baker Book House, 1979) pp. 38, 39

The Glorious Danger of Being Caught Up into Christology (Philippians 2:5–8)

“Have this mind among yourselves, which is yours in Christ Jesus, who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of men. And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross” (Philippians 2:5–8).

All of Scripture is God’s holy, authoritative, inspired, inerrant word, profitable for teaching, reproof, correction, and training in righteousness, but with Philippians 2:5–11, we come to a most holy place. Like Moses with the burning bush, one feels they stumble onto it. We thought we were simply walking along, then suddenly we are confronted with God manifest on earth. Perhaps, rather than saying we stumble onto it, we should say we get caught up into it. That’s exactly what Paul appears to have done, He does so frequently in his letters. It is as though at the mention of Jesus Christ and His humility, Paul gets carried up. He doesn’t get carried away. He gets carried up. It is one thing to be distracted  by chasing rabbits. Those are unnecessary endeavors. It is another to be distracted by chasing a unicorn. Remaining focused on a lesser thing when confronted with transcendent glory is no virtue.

This is the locus classicus, the definitive text of Christology in the Scriptures, and we don’t come to it directly. Paul doesn’t take up the subject matter of Christology. He stumbles onto it, and then He gets caught up into it. Paul is writing to the Philippians about unity and humility and suddenly, we are caught up with Him into the mystery of the God-man.

This is the glorious danger that all true discussions of Christian ethics and discipleship are liable to. One should always feel they are on the verge of tripping into the Trinity or being caught up into Christology. It is a danger one should readily welcome and plunge into. If our discussions of discipleship avoid this glorious danger, they fail. They fail to be an expression of our living as heavenly citizens worthy of the gospel of Christ, the gospel of the God-man (Philippians 1:27). 

While we cannot replicate the gospel, we should imitate it. We cannot live the gospel, but we should live gospel-shaped lives. The gospel not only provides a river of life, it shapes the banks in which that river is meant to flow. Pondering the mysteries of the incarnation of our Lord, the hypostatic union, Christ’s humiliation and exaltation, is not simply as practical as church unity, it is essential to it.