Over four hundred years before the events of the book of Exodus, God told Abraham he would turn his family line into a great nation that would bless all the nations of the earth (Gen. 12:1-3). But by the time of Exodus, Abraham's descendants, though numerous, were only a disorganized mass of slaves serving the Egyptian empire. Through Moses and the plagues, God's hand-delivered those slaves, setting them free so that they could become that holy nation God had promised Abraham so many years earlier. What followed after their deliverance was a long and winding story of how they developed into that nation that God envisioned. In the remainder of Exodus, through Leviticus, Numbers, and Deuteronomy, all the way into Joshua and the time of the kings, that kingdom was being established. For many decades and centuries, when God's people were unified in a Godward direction and serving God and humanity with their lives, God exalted them and established their nation.

When they didn't walk with God, just as God had promised, they faltered and lost ground. The back half of the Old Testament story tells that tale—after centuries of disobedience, Israel's kings were removed, and they lost their sovereignty. Still, even after all was lost, they awaited and hoped for the coming of a King from the line of David who would reestablish God's reign on earth, and Jesus was that King. As Gabriel announced to Mary, “He (Jesus) will be great and will be called the Son of the Most High. The Lord God will give him the throne of his father David, and he will reign over Jacob’s descendants forever; his kingdom will never end” (Luke 1:32–33, NIV).

Paul had just implored the Philippian church to let their manner of life be worthy of the gospel (Phil. 1:27). The phrase "manner of life" could also be translated as "citizenship," which is fitting because Paul saw all believers as citizens of a new kingdom. When Jesus came, he proclaimed the gospel of God and said, “The Kingdom of God is near! Repent of your sins and believe the Good News!” (Mark 1:14-15, NLT). A day is coming, Paul and the other New Testament authors taught, when the kingdom comes in full when Jesus Christ returns, but it has already arrived, to a degree, with the death, burial, and resurrection of Jesus, along with the pouring out of his Spirit to establish his church. In other words, the kingdom is coming, but already here, and his church is to both embody and advance that kingdom.

Like ancient Israel, we have been set free from our captivity to sin and are now called to develop the kingdom that has already arrived. Just as they were to pursue holiness, learn and obey God's word, and shine brightly to the nations around them, we are to do the same in this new citizenship that is ours in Christ. We are to participate in God's kingdom, namely by living as the advancing gospel community he made us to be. Our King has arrived, we are part of his kingdom, and we are tasked, at least in part, with advancing it as we make disciples of all nations (Matt. 28:18-20). This is amazing news—we are participants in God's kingdom (and its advancement) today!

This exhortation to participate in God's kingdom—to be an advancing gospel community—is challenging on many levels, so we need guidance, and Philippians provides it, especially in this next section. Paul will urge us to participate in God's kingdom of service, in the life of God's Servant, and in the vindication of God's king.

1. Participate in His Kingdom of Service (2:1-4)

1 So if there is any encouragement in Christ, any comfort from love, any participation in the Spirit, any affection and sympathy, 2 complete my joy by being of the same mind, having the same love, being in full accord and of one mind. 3 Do nothing from selfish ambition or conceit, but in humility count others more significant than yourselves. 4 Let each of you look not only to his own interests, but also to the interests of others.

To analyze this paragraph, we must observe a handful of elements. First, Paul is not offering up a hypothetical or conditional situation when he says, "If there is any encouragement in Christ, any comfort from love, any participation in the Spirit, any affection and sympathy" (2:1). He is very certain—absolutely, totally, without any reservation whatsoever—every one of these elements exists in the body of Christ. Paul utilized a rhetorical device to point out the obvious nature of all these elements of God's kingdom. Essentially, Paul is saying, "Since there are these elements, here is how you ought to behave."

Second, we need to acknowledge the urgent and vivid style Paul deploys at this point, lest we turn his cavalcade of words into a bullet list for personal study. He overlapped phrase after phrase—many of them meaning much the same thing—so that he could impress his urgent desire that they be unified in selfless love for one another and their city. You're within your rights to delineate the difference between being of the same mind, having the same love, and being in full accord and of one mind, but we mustn't miss Paul's overall point that the church operates best when unified (2:2).

Third, we should observe how Paul saw the Christian community as completely invited into a personal and real relationship with the Triune God. He spoke about the encouragement in Christ (that Christ often emboldens us) and the participation in the Spirit (that the Spirit aids us), which means the comfort of love he mentioned is, likely, the love of the Father (2:1). A clue that Paul thought that way is that he did something similar when he closed 2 Corinthians with the blessing, “The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all” (2 Cor. 13:14). So we can think of Paul inviting the church to operate in the reality of God's Triune nature—inside God, who we have been rejoined to by the blood of Christ, there is encouragement, love, and partnership (or help), so believers should live from that reality. We should participate in his kingdom.

And his kingdom is one of service. Paul exhorted the church to, in humility, practice service by rejecting selfish ambition or conceit (a desire to be elevated above others) and adopting a mentality that counts others more significant by looking out for the interests of others (2:3-4). All this is to say we should participate in God's kingdom of service.

Here is my paraphrase of this paragraph: Since you have entered into a new relationship with the Triune God, one where you receive his strengthening encouragements, his comforting love, and his empowering partnership, all of which lead you to deeply care for others, make me proud by operating as a cohesive unit with the same goal and love for this world. Don't be driven by self-centered desires, but instead form a congregation that, to effectively live out the gospel, is like Christ in that it unitedly focuses on others.

In our era, we have grown afraid of such a life of others-centeredness. We might praise it in others, but, to say it in a way a Californian could relate to, only if they have good boundaries in place and are keeping themselves from burnout by practicing a healthy balance of priorities, always mindful of their well-being and prepared to take a break for self-care if needed. Even though these terms, and often the principles, aren't found in Scripture, they prevail upon our thinking, but perhaps we aren't thinking deeply enough about what leads to a good life. And perhaps we're not thinking broadly enough about the God who endorses service so wholeheartedly—he is more than able to take care of us when we extend ourselves to others.

In 1 Kings 17, a massive drought and famine had struck the land. God hid his prophet, Elijah, east of the Jordan, where he sustained him with water from a small brook and bread delivered morning and evening by ravens. But once the drought dried up the brook, God told Elijah to go to a town called Zeraphath to find a widow who would care for his needs. When he arrived, he found a widow on the outskirts of town gathering sticks, and he asked her for a meal. She replied that she was in extreme poverty—she only had a handful of flour left and was gathering firewood for one last bake so that she and her son could eat it and wait for death. But Elijah promised her that if she did as he asked, "The jar of flour shall not be spent, and the jug of oil shall not be empty, until the day that the Lord sends rain on the earth," which is precisely what happened (1 Kings 17:14). The woman, her son, and Elijah were well supplied even through famine, in part because this woman took a step of faith and counted someone else more significant than herself and looked out for the interests of another—all while she had every excuse to be fixated on her own calamitous situation. Perhaps her faith helps us understand God's way of taking care of those who live out his kingdom ethic of service. In other words, join his kingdom of service and watch how he provides for you.

2. Participate in His Servant (2:5-8)

5 Have this mind among yourselves, which is yours in Christ Jesus, 6 who, though he was in the form of God, did not count equality with God a thing to be grasped, 7 but emptied himself, by taking the form of a servant, being born in the likeness of men. 8 And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross.

At this point, we have come to one of the most theologically potent, persuasively inspiring, and gloriously artistic passages in all of the Scriptures. It is intimidating in its content and beauty, and it stands at the center of Paul's urgings that the Philippian church continue on as an advancing gospel community because it contains the heart of the gospel. It contains words that indicate Jesus is God, that he became a man, and that he suffered on the cross in obedience to Father God for our great and everlasting benefit. It reads like a hymn, and it is possible the early church sang it as a way to venerate and celebrate Jesus, but Paul used it here as the core driver of his exhortations to the church to embrace the service of others, telling us to operate our lives with the same mindset Christ Jesus had when he came (2:5).

The passage makes it clear that Christ Jesus humbled himself to the greatest degree possible when he did not allow his equality with God to stop him from emptying himself to become a servant (2:6-7). He became a servant by becoming one of us (likeness of men, human form, 2:7-8), humbling himself to the point of death, and not just any death, but death on a cross, a most gruesome way to die (2:8).

At the center of this passage is the concept that Jesus emptied himself (2:7). The passage doesn't tell us what he emptied himself of, which has led to all sorts of debate surrounding this word (kenotic theory). I think the safest definition is that Jesus Christ gave up the independent exercise of his divine attributes while on earth, choosing instead to submit to the Father's will, embrace human limitations, and lean on the aid of the Holy Spirit. He was clearly God in the flesh; he clearly used divine power, but he seems to have emptied himself of the on-demand privileges of his divinity, choosing instead to trust the Father and depend on the Spirit.

Though it would be tempting to nerd out on such phrases, we must remember Paul had a point in including this hymn here. He saw the trend of the Philippians towards self-focus and how it led to competing values that would inevitably keep them from advancing the gospel in their city or region. So he wanted them to not only adopt service but see it as a central aspect of the Christian faith in that without radically selfless service, there would be no gospel in the first place. Jesus emptied himself to embrace jarring and brutal realities, all so that we could live. Doesn't it stand to reason, then, that the church that bears his name would live in a similar way?

As I mentioned earlier, in the Old Testament, the people of God (Israel) waited for the promised King, from the line of David, who would rule forever without end. But, as they waited, prophets tided them over with teachings, poetic prophecy, and predictions designed to shape them as God's people. In one such portion of Isaiah, God elaborates, chapter after chapter, about a Servant who would come to suffer. When he arrived, he would bring justice with him—a bruised reed he would not break, and a smoking wick he would not extinguish (Is. 42:1-4). He would open the eyes of the blind and bring prisoners out of their dungeons (Is. 42:6-7). His teaching would be weighty and impactful, sustaining the weary (Is. 50:4-5). He would give his back to those who strike and his cheeks to those wanting to strike him (Is. 50:6-7) His feet would be considered beautiful as he brought his good news down from the mountain regions (Is. 52:7-8). He would be oppressed and afflicted, yet he would not open his mouth in self-defense (Is. 53:7). He would be humble, disfigured even, despised, and rejected by men (Is. 53:3), pouring out his life unto death (Is. 53:12). Yes, according to Isaiah, every knee would eventually bow to the King who was promised (Is. 45:23), but first a servant would arrive and suffer. What Paul seems to be drawing out is the point that Jesus fulfilled both the suffering servant predictions when he first came and will fulfill the conquering king predictions when he comes again. Jesus is both the Conquering King and the Suffering Servant!

All this to say, the Servant is at the center of the gospel in that without his suffering there is no gospel, so an advancing gospel community must serve. But in what way did Paul envision this? What was he trying to do with this massive truth? I have already told you he was doing much more than theology, but was he merely telling the church in Philippi (and us) that Jesus is our model or template to follow? I think he is saying that—more than that, but definitely at least that—because Jesus is the one we want to emulate. An advancing gospel community—a strong church—is filled with people whose insatiable desire is to become more like Christ.

But I think Paul is doing more than theology and more than holding out an example to us. He wrote, "Have this mind among yourselves, which is yours in Christ Jesus" (2:5). Yours in Christ Jesus. This is the type of language Paul used elsewhere to depict believers as—by faith—connected to the death, burial, and new resurrection life of Jesus, so that now our position before God is in Christ. In short, we are participants with him, and I believe Paul is not only telling the Philippians to act like Jesus but that their belief in Jesus so connected them to him that when they act selfishly, it is a denial of who they truly are. As Paul asked the Romans, “Don’t you know that all of us who were baptized into Christ Jesus were baptized into his death? We were therefore buried with him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life" (Rom. 6:3–4, NIV). Or again, to the Galatians, “I have been crucified with Christ and I no longer live, but Christ lives in me. The life I now live in the body, I live by faith in the Son of God, who loved me and gave himself for me” (Gal. 2:20, NIV). Or to the Corinthians: “Therefore, if anyone is in Christ, the new creation has come: The old has gone, the new is here!” (2 Cor. 5:17, NIV). Or to the Ephesians: “And God raised us up with Christ and seated us with him in the heavenly realms in Christ Jesus” (Eph. 2:6, NIV). Or, finally, to the Colossians: “For you died, and your life is now hidden with Christ in God” (Col. 3:3–4, NIV).

The case I'm making is that Paul wants us to participate in the life of the ultimate Servant, Jesus Christ. He does, of course, want us to apprentice at Jesus' feet, to learn from and emulate the master, but he also wants us to understand we are like branches grafted into a vine, sharing in the life of the host. As we participate in Christ's life, as we are renewed day-by-day, the life of the Servant will begin to display itself to some degree within us (see John 15:1-2).

3. Participate in His King (2:9-11)

9 Therefore God has highly exalted him and bestowed on him the name that is above every name, 10 so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, 11 and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.

There are a handful of things to know about this final movement of our passage. First, it is directly tied to the book of Isaiah, the one who prophesied about the Suffering Servant. As I mentioned, Isaiah also predicted a day would come when every knee would bow to Yahweh and every tongue would swear allegiance to him (Is. 45:23). When you go back to Isiaah's prophecy, it is clear that every knee will bow to Yahweh, to the LORD, to God. So here in this passage, Paul helps us understand that Jesus is both the Suffering Servant, but also God himself to whom everyone will, one day, recognize as Sovereign King. Second, though both said every knee would bow, neither Paul nor Isaiah taught that there would be universal salvation one day. The Bible is clear: a day of judgment is coming, and those who remain in their sins and refuse Christ will be banished from God's presence forever to a place, because God is not present, of torment. What Paul (and Isaiah) suggests is universal confession or acknowledgment of who Jesus is—but for many, that recognition is far too late. Third, this passage is less about Jesus being "rewarded" for obedience (i.e. "Good job Jesus, here is your reward") and more about him being vindicated as the true King even though men rejected him. This highly exalted position as Lord over all is who he really is (2:9, 11).

This is Jesus' "oh-my-goodness-Peter-Parker-is-actually-Spiderman" moment, and it's the point of what Paul is trying to say. He isn't saying, with this conclusion, that if you or I serve a little bit like Jesus, we will be rewarded by God, though it is absolutely true that God exalts the humble, sometimes even in this life. He is saying, however, that a day will come when the whole world will recognize the grandiosity, splendor, and majesty of Jesus Christ our Lord (2:9). A day of vindication and recognition is coming, and Paul wanted his audience to live from that truth. This is important when trying to participate in God's kingdom of service. You begin to wonder if it's worth it, but Paul helps us see the day of vindication is coming. We will discover, one day, that all our selfless service to others was worth it and seen by our God!

I believe Paul was nudging these Philippians, people who lived in a proud Roman colony, to totally reconsider what glory looks like. In their context, glory was something to be grasped and accumulated, usually at the expense of others. People were going around saying, "Caesar is Lord," referencing egomaniacal men who destroyed anyone they had to on their way to the throne and any nation they had to on their way to dominion. But this Christ hymn put that paradigm on its ugly head. Instead, the greatest King, the King of Kings and Lord of Lords emptied himself and let go of glory so that he could serve to the point of gruesome death for others. Jesus became the only truly selfless leader in all of human history. And one day, his vindication will come, and we will all recognize his glory.

So Paul wants us, in response to this certainty, to live a cruciform life, a way of living that is shaped by, modeled on, reflects, and is empowered by the cross of Christ. Cruciform literally means "cross-shaped." It is a life of self-denial, humility, sacrificial love, and obedience to God. It means we allow the cross to shape our theology and our everyday actions, relationships, and values, reflecting Jesus Christ's sacrifice, obedience, and love in every aspect of our lives. It is us, as believers, participating in the life of our King, waiting for the ultimate vindication to come. It is the parent living sacrificially for the sake of their children, soldiers risking themselves for the well-being of others, the doctor or nurse putting their own health on the line to deliver health to others, the mentor investing time and energy into someone coming out of addiction, the missionary heading into dangerous lands, or the child caring for an aging parent. It is life. It is true glory. And one day, with the return of Christ, it will be seen for what it truly is—the wise and eternal life.

Study Questions

Head (Knowledge, Facts, Understanding):

1. How does Paul use the history of Israel to connect their deliverance from Egypt with the church’s participation in God’s kingdom today (Exodus 1:12-20; Philippians 2:1-11)?
2. What is the significance of Jesus’ self-emptying (kenosis) in Philippians 2:6-7, and how does Paul apply this to the believers’ mindset?
3. How does Paul describe the ultimate exaltation of Jesus in Philippians 2:9-11, and what Old Testament references are echoed in this passage?

Heart (Feelings, Impressions, Desires):

4. How do you feel when you consider that Jesus did not cling to his divine privileges but humbled himself for our sake (Philippians 2:6-8)?
5. How does understanding Jesus’ humility and servanthood impact your love and unity toward others in your church community?
6. What emotions are stirred when you reflect on the truth that one day, every knee will bow and every tongue will confess that Jesus Christ is Lord (Philippians 2:10-11)?

Hands (Actions, Commitments, Decisions):

7. What are some practical ways you can count others as more significant than yourself and serve the interests of others in your daily life (Philippians 2:3-4)?
8. How can you cultivate the mindset of Christ in your current relationships, particularly in areas of humility and self-sacrifice (Philippians 2:5)?
9. In light of Jesus’ future vindication, how will you intentionally live a cruciform (cross-shaped) life in your work, family, or church service (Philippians 2:8-11)?