Sermon Notes

2 If, then, there is any comfort in Christ, any consolation from love, any partnership in the Spirit, any tender affection and sympathy, 2 make my joy complete: be of the same mind, having the same love, being in full accord and of one mind. 3 Do nothing from selfish ambition or empty conceit, but in humility regard others as better than yourselves. 4 Let each of you look not to your own interests but to the interests of others. 5 Let the same mind be in you that was[a] in Christ Jesus,
6 who, though he existed in the form of God,
did not regard equality with God
as something to be grasped,
7 but emptied himself,
taking the form of a slave,
assuming human likeness.
And being found in appearance as a human,
8 he humbled himself
and became obedient to the point of death—
even death on a cross.
9 Therefore God exalted him even more highly
and gave him the name
that is above every other name,
10 so that at the name given to Jesus
every knee should bend,
in heaven and on earth and under the earth,
11 and every tongue should confess
that Jesus Christ is Lord,
to the glory of God the Father. (New Revised Standard Version Updated Edition, NRSVue)
2 1-4 If you’ve gotten anything at all out of following Christ, if his love has made any difference in your life, if being in a community of the Spirit means anything to you, if you have a heart, if you care—then do me a favor: Agree with each other, love each other, be deep-spirited friends. Don’t push your way to the front; don’t sweet-talk your way to the top. Put yourself aside, and help others get ahead. Don’t be obsessed with getting your own advantage. Forget yourselves long enough to lend a helping hand.
5-8 Think of yourselves the way Christ Jesus thought of himself. He had equal status with God but didn’t think so much of himself that he had to cling to the advantages of that status no matter what. Not at all. When the time came, he set aside the privileges of deity and took on the status of a slave, became human! Having become human, he stayed human. It was an incredibly humbling process. He didn’t claim special privileges. Instead, he lived a selfless, obedient life and then died a selfless, obedient death—and the worst kind of death at that—a crucifixion.
9-11 Because of that obedience, God lifted him high and honored him far beyond anyone or anything, ever, so that all created beings in heaven and on earth—even those long ago dead and buried—will bow in worship before this Jesus Christ, and call out in praise that he is the Master of all, to the glorious honor of God the Father.
(The Message, MSG)

This week’s lesson text has captivated Christian thinkers for over a thousand years due to Paul’s inclusion of the Christ Hymn (v. 5-11)—a song that early followers of Jesus Christ sang in liturgy—making this pericope one of the most influential passages in Pauline literature. While this text is a treasure trove for individuals who study Systematic Theology in general, and Christology and Soteriology (the person and saving work of Jesus Christ) specifically, one can easily misinterpret this text if it is removed from its historical and literary context. One of the reasons Paul writes this letter is to address a lack of unity in the Church of Philippi—perhaps due to a disagreement between two of its leaders. Because Euodia and Syntyche are embroiled in a personal conflict, and other groups in Philippi are possibly proclaiming the Gospel out of selfish motives, the fabric of the Philippian congregation is disintegrating as these conflicts threaten to destroy the unity of the church.
Paul does not write to present a treatise on systematic theology. Rather, he pens this letter to the church in Philippi to emphasize that the secret of maintaining unity within the body of Christ is embracing the humility of Christ. The faithful mindset is one formed within a humble heart and with a humble spirit—like Jesus of Nazareth.

Philippians was written by Paul (undisputed authorship) to the Christian community that he established in Philippi (Acts 16:6-40), an urban center in the Roman province of Macedonia along a major east-west route linking the western Roman Empire with Byzantium. Macedonia is a part of northern Greece, which makes the Philippian community the first church Paul established in Europe. As Paul writes around 61 CE, he is imprisoned and awaiting trial before Caesar. Although Paul does not disclose his present location, biblical scholars believe he is writing from Rome. Paul’s purpose for writing this letter is fourfold:
1. To assure the Church in Philippi of his well-being and thanks them for their generous financial support (1:12-26)
2. To express his joy at the flourishing of the Philippian church plant (1:3-6)
3. To detail how Epaphroditus is doing after his illness and commending his return to Philippi along with Timothy (2:19-30)
4. To encourage the Philippians to maintain the unity of their congregational bond in the face of internal conflicts and external pressures (4:2-3; 1:27-30).
Concerned that the Philippians should embrace a model of ministry that is contextualized by radical concern for others—as opposed to selfish interests—New Testament scholar Monya A. Stubbs, Ph.D. says Paul “challenges Christian believers to move in a unified and deliberate way to fully satisfy the needs of others…so God will then satisfy their needs.” Emphasizing radical servanthood and actions that are “other centered,” Paul employs the Greek word doulos (translated as slave), to underscore the importance of mutual submission and indebtedness first to Christ, and then other Christians.
Although African Americans find the language of slavery disturbing, and fraught with the painful history of chattel slavery system in the United States, Paul’s imagery in Philippians 1 unpacks how Christians are defined by the mission of our master, Jesus Christ. If Christ could empty himself of limitless divinity—becoming doulos as he embraced limited humanity—then Christians should also become doulos as we embrace our limitations while on mission to humanity.
This week, by reading the lesson text through the lens of Paul’s doulos language of Philippians 1, Christians are reminded that as slaves to Christ, we must always reimagine our relationships with others as emblematic of Christ’s loving relationship with us. Whenever strife and contention are present within Christian community, this indicates that the spirit of pride has overtaken the Christ-like spirit of humility. Unchecked pride within an individual, a family, a Church, or a whole nation, always destroys, divides, sets one person against another, perpetuates conflict, and breaks up relationships, partnerships, unions of every sort.
When Christians and congregations find themselves embroiled in conflict, the path to peace lies in the conscious choice to imitate Jesus Christ through embracing his humility. Instead of assessing arguments, weighing one against another, stubbornly asserting personal rights, and taking sides, we should seek the mind of Christ who humbly embraced humanity with a sacrificial love that cost him his life. It is only through submitting to Christ, that Christians can then, in turn, humbly submit to each other.

1-2 If you’ve gotten anything at all out of following Christ, if his love has made any difference in your life, if being in a community of the Spirit means anything to you, if you have a heart, if you care— then do me a favor: Agree with each other, love each other, be deep-spirited friends.
In verses 1-2, Paul renews the appeal for Christian unity he introduced in Philippians 1:27, by introducing four rhetorical questions which should be unequivocally answered with one resounding response, “of course, I have!“ He asks the Philippian congregation, as a result of their love for Christ, if they:
1) Have been comforted and strengthened from their relationship with Christ;
2) Have been transformed by Christ’s love and the Christian love that flows from Christ;
3) Have been blessed by the Christian fellowship (koinonia) that the Spirit creates and enables us to enjoy;
4) Have a tender heart and compassion that comes from living in Christ’s love.
If the Philippians have these qualities—and of course they do; Paul has already joyfully thanked God for their Christian witness in Philippians 1:3-11—they must live in such a way that demonstrates their shared faith commitment in Christ. Paul asks them to agree with each other with one Spirit-mind, love each other with the same Spirit-love, and be authentic Spirit-friends with each other.
These attributes are not just intellectual possibilities, they should be experiential realities. As Paul writes this portion of the Philippian letter, it is as though he expects the readers to nod in agreement as he lists each request. These three graces—same mind, same love, same outlook—are the mindsets and behaviors which are especially needed during times of conflict and communal suffering. In verse 2, Paul again invokes the joy of Philippians 1 by asking the Church at Philippi to “make my joy complete” (NRSVue). If the Philippians promote and practice Christian unity, they will bring Paul joy. Please note: the unity Paul requires is not a formal, organizational unity that flows from denominational affiliation or ecclesiastical relationships. Rather, Paul calls for the authentic practice of unity among the various individual believers in Philippi, and by extension, the body of Christ.
Because he is aware of the rift between Euodia and Syntyche, Paul exhorts believers in the Philippian Church to move beyond differences in opinion to be one in the Spirit. Although Christians are different, and may come from different contexts, those differences are reconciled and blended through Christ into unified selfless service. While Christians may not agree on every topic, we must be committed to living Christian unity as evidenced by demonstrations of love, harmony and authentic relationship.
3-4 Don’t push your way to the front; don’t sweet-talk your way to the top. Put yourself aside, and help others get ahead. Don’t be obsessed with getting your own advantage. Forget yourselves long enough to lend a helping hand.
In verses 3-4, Paul continues the call for unity by naming the attitudes—selfish ambition and conceit—which decimate the Church’s ability to have a unified mindset. Paul says we should do two things. First, we are to operate from a place of humility (phronein in Greek), putting aside personal arrogance to recognize the value of others so they can get ahead. Further, we have to recognize conceit (kenodoxia, meaning empty glory in Greek) for what it is—personal allusions of grandeur that seek to only uplift self. When Christians embrace humility, they lift up Christ and each other.
Second, Paul says “Let each of you look not to your own interests, but to the interests of others”(NRSV). In other words, we should continually consider how much we can help someone else. What are we doing to give aid to another person? As we set our minds to that, we will discover that we no longer act in selfishness. When selfishness and pride are removed from our relationships, we find Christian fellowship is always possible because Christians ought to model Christ’s actions, which are the foundation of our faith.
5Think of yourselves the way Christ Jesus thought of himself.
Verse 5 is a transitional phrase between Paul’s commentary on living life in Christ (verses 1-4) and living with the mind of Jesus the Christ (verses 6 and following). As Paul introduces the Christ Hymn, he says the secret to living a unified life in Christ is embracing the mindset—and “disposition”—of Jesus as the Christ. Given the context of Christian relationship, Christians should, according to Dr. Monya A. Stubbs, “imagine yourselves in relationship with others the way you imagine yourselves in relationship with Christ.” Because Christ loved us, he manifested that love in radical relational incarnational activity. Because we love one another, like Christ loves us, then we should manifest that love by becoming what we already are in Christ—embodying radical relational incarnation.
As Paul seeks to explain Christ’s pre-existence, prose does not adequately capture the tone and tenor that he wishes to convey. Therefore, in the following verses Paul breaks into poetry—literally the poetic stains of a liturgical hymn—to explain the significance of Christ and Jesus’s incarnation. (This is visually evidenced in the textual format of the NRSVue, NIV, and other translations). While scholars are unsure whether Paul actually composed these lines, or if they were a pre-existing musical composition, through his inclusion of the hymn it becomes his unique theological literary masterpiece.
6-11He had equal status with God but didn’t think so much of himself that he had to cling to the advantages of that status no matter what. Not at all. When the time came, he set aside the privileges of deity and took on the status of a slave, became human! Having become human, he stayed human. It was an incredibly humbling process. He didn’t claim special privileges. Instead, he lived a selfless, obedient life and then died a selfless, obedient death—and the worst kind of death at that—a crucifixion.
In verses 6-11, Paul utilizes the “Christ Hymn” which apparently functioned as a type of credal statement for early Christians. There are several important points to glean form these verses.
1. Jesus gave up the right to his rights (v. 6-7a). Although Jesus, as God’s son, was in a form of God and had equal status with God, he gave up the right to enjoy those rights. Paul says that he was existing in the form of God and was equal with God. In the Greek, the word “morphe” or expresses the idea of the visible form of God. But having all this, He did not cling to the advantages that his divinity gave him, exploiting that power for his own gain. Rather, Jesus emptied Himself (kenoo) of every expression of divinity and exercised Divine power through humbly embracing humanity, and the human condition, through taking the form of a doulos. Jesus gave up his right to enjoy the rights of divinity. This is where humility begins—the readiness to lay aside the right to enjoy our rights.
Jesus became a man, and never once took a step or perform any act on His own inherent Deity. Instead, he completely relied upon an unremitting dependence upon the Father. Jesus came to show us that this is what humanity must be—completely available to, and dependent upon God.
2. Jesus willingly embraced humiliation (v. 7b-8). Jesus not only gave up the right to enjoy Divine rights, but he also assumed all the indignity, injury, hurt, and rejection of an unbelieving world, without complaint. Jesus was obedient to the point of death. He voluntarily gave up His life. Given this, Paul urges us to remember, when we feel self-assertive and tempted to withdraw from others and break the bonds of fellowship, that with renunciation comes the willingness to bear injury, to put up with insults, to accept the cost of another’s wrongdoing. This is what Jesus came to show us; this is the place where our humble service begins.
3. Jesus experienced exaltation because he humbly submitted to God (v. 9-11). Because Jesus was obedient to God in his selfless service to humanity, God granted him—through resurrection and ascension—the name which is above every other name. Humble obedience is both the sign of, and means by which, Jesus receives power. Every Jew reading this would know immediately what Paul meant, because in the Jewish scriptures there was a name that was never pronounced. They called God the “Ineffable Tetragrammaton.” Ineffable means “unspeakable, unpronounceable.” Tetragrammaton means four letters, “YHWH.” It was the name above all other names. Jews substituted another word or name—mainly Adoni in Hebrew (which is translated as ‘lord,” or simply “the Name”—when they read that Name in scripture because that Name was too holy to even pronounce.
The point Paul makes is that, like the ineffable, unspeakable, unpronounceable Tetragrammaton, Jesus has been exalted to “the name above every other name.” His exaltation is because of—not in spite of—his humility. If we profess Jesus as Lord, we must empty ourselves and submit to Jesus’ lordship; a lordship won and paid for by his commitment to everything that was required of him. Jesus’ humility and radical obedience to God led him to crucifixion, death, hell and the grave. But, his humility also ultimately led to his unequalled glory. “Every knee will bow, and every tongue will confess, the Name of Jesus.”
In this lesson text, Paul says, “Christians, if we have the mind of Christ,” we need to show it through humility. The Philippian Church was divided by conflict, separated by selfishness, and thirsty for a something that could reconcile them to one another. That “something” was humility. Paul encourages them to humble themselves in the same manner that Christ Jesus humbled himself. Then, they would be able to overcome any challenge they faced—together. Christians must stop resisting the character of humility. To do so imperils our ability to be like Christ accepting the posture of humility that produces radical obedience and radical service. Paul’s inclusion of the Christ Hymn is an example that we should not try to exalt ourselves. God exalts those who embrace humility, like Jesus Christ.

i. Monya A. Stubbs, “Philippians,” in True to Our Native Land: An African American New Testament Commentary Second Edition, Brian K. Blount, et.al., eds. (Minneapolis: Fortress Press, 2024) 387.
ii. Ibid., 388.
iii. Morna D. Hooker, “The Letter to the Philippians: Introduction, Commentary and Reflections,” in The New Interpreter’s Bible Commentary Volume X, (Nashville: Abingdon Press, 2015) 132.