“[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.