Philippians 2:1–4 begins a section in which Paul discusses Christ’s example of humility for Christian life (Phil. 2:1–18). Christ is our supreme model of submission to God, love for Him, and union with Him. During His earthly ministry, Christ nurtured deep communion with the Father and repeatedly underscored their unity (John 5:19; John 10:30, 38; John 12:45; John 14:9, 10; John 17:11, 21–24). Likewise, Jesus highlighted His unity with the Holy Spirit (John 14:16, 26; John 15:26; John 16:7).
The members of the Godhead exist eternally in a harmonious and loving relationship, providing a blueprint for the unity and love that should define the relationships among believers. Paul stresses this theme, not only in Philippians but also elsewhere. For instance, at the beginning of 1 Corinthians, he says, “Now I plead with you, brethren, by the name of our Lord Jesus Christ, that you all speak the same thing, and that there be no divisions among you, but that you be perfectly joined together in the same mind and in the same judgment” (1 Cor. 1:10, NKJV; compare with Rom. 15:5–7, Gal. 3:26–29, Eph. 4:1–6, Col. 3:12–15).
This week’s lesson emphasizes three major themes:
Living in unity and demonstrating love for one another are fundamental Christian responsibilities and the expected behavior of every follower of Jesus.
As Christians, we are called to cultivate a Christlike manner of thinking. Paul emphasizes what a Christlike mindset entails.
Our finite minds are unable to comprehend fully the infinite condescension of Christ in becoming man. This condescension is an unfathomable mystery.
Part II: Commentary
Illustration
“For safety reasons, mountain climbers rope themselves together when climbing a mountain. That way, if one climber should slip and fall, he would not fall to his death. He would be held by the others until he could regain his footing.
“The church ought to be like that. When one member slips and falls, the others should hold him up until he regains his footing. We are all roped together by the Holy Spirit.”—Michael P. Green, 1500 Illustrations for Biblical Preaching (Grand Rapids, MI: Baker Books, 2000), p. 66.
Unity and Love
In Philippians 2:1–4, Paul hints that selfish ambition is a major cause of disunity within the church. He states, “Let nothing be done through selfish ambition or conceit” (Phil. 2:3, NKJV). The words “ambition” and “conceit” translate, respectively, from the Greek nouns eritheia and kenodoxia, both of which are rare in the New Testament. The first occurs seven times, almost exclusively in Paul’s letters (Rom. 2:8; 2 Cor. 12:20; Gal. 5:20; Phil. 1:16; Phil. 2:3; James 3:14, 16). The second occurs only this once. Interestingly, the term eritheia does not occur in the Septuagint, the Greek version of the Old Testament, and kenodoxia occurs only three times, but in noncanonical books. Thus, it seems that Paul’s usage of these words in Philippians 2:3 is not based on the Greek version of the Old Testament. Conversely, both words appear in ancient lists of vices, in the writings of philosophers, to criticize rivalry (see Gerald F. Hawthorne, Philippians, vol. 43 of Word Biblical Commentary [Dallas: Word, Incorporated, 2004], p. 87). Not surprisingly, eritheia appears in the catalogs of sins recorded in 2 Corinthians 12:20 and Galatians 5:20. Clearly, Paul uses these words to pinpoint behaviors that Christians must avoid.
Philippians 2:1–4 shows that in order for unity to become a reality in the church, one must not only avoid the rivalry and selfishness that undermine harmony but also practice the Christian virtues essential for fostering a sense of togetherness. A harmonious atmosphere is characterized by consolation, comfort, love, fellowship, affection, and mercy (Phil. 2:1, NKJV). In such an environment, people agree “wholeheartedly with each other,” love one another, and work “together with one mind and purpose” (Phil. 2:2, NLT).
Yet, Paul is not advocating for uniformity but rather for unity through diversity. In condemning “selfish ambition” and “conceit,” he presents the opposite attitude; that is, “lowliness of mind” (Phil. 2:3, NKJV). This attitude is further explained in the subsequent sentence: “Let each esteem others better than himself” (Phil. 2:3, NKJV). This thought is so important that Paul repeats it with different words in the next verse, “Let each of you look out not only for his own interests, but also for the interests of others” (Phil. 2:4, NKJV). Paul is not asking his audience to abandon their own personal interests but to consider the interests of others with deep attention, rather than indifference. Jesus is our Supreme Example in this regard. Thus, Paul exhorts his audience to develop a Christlike mindset.
A Christlike Mindset
Philippians 2:1–8 presents terms from the Greek root phren (or phron). This root is employed to stress the use of “one’s faculty for thoughtful planning.”—Johannes P. Louw and Eugene A. Nida, Greek-English Lexicon of the New Testament: Based on Semantic Domains, 2nd ed., vol. 1 (New York: United Bible Societies, 1996), p. 324. In this context in Philippians 2:2, Paul exhorts his audience to “think the same thing [to auto phronēte] by having the same love, [being] united in spirit, and thinking the one thing [to hen phronountes]” (author’s translation). This synchronicity is possible only if “with lowliness of thought [tapeinophrosynē] every person regards others as more important than himself” (Phil. 2:3, author’s translation). The climax of this line of reasoning is reached in the following statement: “In your lives you must think [phroneite] and act like Christ Jesus” (Phil. 2:5, NCV). Paul urges the Philippians to develop a Christlike way of thinking, because only this thinking can lead to a Christlike way of acting.
Scholars debate whether the term “this” in Philippians 2:5 (“this mind,” NKJV) refers to the humility mentioned in Philippians 2:1–4 or to the meekness of Jesus, as demonstrated by His attitude portrayed in Philippians 2:6–8. In either case, Jesus stands as the standard to be imitated. As Tom Wright puts it, “Everyone must be focused on something other than themselves; and that something is Jesus Christ himself, the king, the Lord, and the good news which has come to take the world over in his name.”—Wright, Paul for Everyone: The Prison Letters: Ephesians, Philippians, Colossians, and Philemon (London: Society for Promoting Christian Knowledge, 2004), p. 98.
As Christians, we are called to cultivate a Christlike way of thinking and acting. Paul argues that Jesus was fully aware of who He was (Phil. 2:6), and yet, He willingly emptied Himself (Phil. 2:7) and humbled Himself (Phil. 2:8). Paul explains that (1) Jesus emptied Himself “by taking the form of a servant”; that is, by “being born in the likeness of men” (Phil. 2:7, ESV), He (2) humbled Himself “by becoming obedient to the point of death” (Phil. 2:8, ESV). In summary, Jesus became a Servant (see Matt. 20:28, Mark 10:45) and sacrificed Himself for the salvation of others (see 2 Cor. 8:9, Heb. 12:2) in obedience to the will of God (see Matt. 26:39, Rom. 5:19). Those with a Christlike mindset are willing to do the same.
An Unfathomable Mystery
In 1 Timothy 3:16, Paul provides a summary of Jesus’ mission. His incarnation, death, resurrection, ascension, and even an allusion to the proclamation of the gospel to the Gentiles and the conversion of some of them, are portrayed with an incredible economy of words. Both Jesus’ earthly ministry and its results are shown as the content of the mystery of godliness.
The Greek term mysterion (“mystery”) occurs 28 times in the New Testament, mostly in the Pauline letters (21 times). Almost always, this term holds significant Christological weight in Paul’s writings. For instance, in Romans 16:25, Paul links the mystery with the gospel message. Likewise, in Ephesians 3:2–13, he speaks of the mystery repeatedly in the context of his ministry to the Gentiles. Paul notes that “the mystery was made known” to him “by revelation” (Eph. 3:3, ESV), through which he was able to have a better “understanding of the mystery of Christ” (Eph. 3:4, NRSV). Various scholars agree that the phrase “the mystery of Christ” can be understood as “the mystery, which is Christ.” Paul develops this idea more extensively in Colossians. He speaks about a “mystery which has been hidden from ages and from generations” (Col. 1:26, NKJV). Further, he refers to “this mystery among the Gentiles: which is Christ in you” (Col. 1:27, NKJV; see also Col. 2:2, Col. 4:3). In Ephesians 6:19, the apostle Paul mentions his work of proclaiming “the mystery of the gospel” or “the mystery, which is the gospel.” In Romans 11:25, the mystery has to do with the fact that the gospel would reach the Gentiles. Further on, Paul implies that God’s grace is a mystery, impossible to fathom (Rom. 11:33). Indeed, it is! Jesus was willing to endure “the cross, despising the shame” (Heb. 12:2). As Paul puts it in Philippians 2:8, Jesus humbled Himself to the point of death, “even death on a cross” (ESV).
Part III: Life Application
Meditate upon the following themes. Then ask your students to answer the questions at the end of this section.
“A visitor to a mental hospital was astonished to note that there were only three guards watching over a hundred dangerous inmates. He asked his guide, ‘Don’t you fear that these people will overpower the guards and escape?’
“ ‘No,’ was the reply. ‘Lunatics never unite.’ ”—Michael P. Green, 1500 Illustrations for Biblical Preaching (Grand Rapids, MI: Baker Books, 2000), p. 65. This story illustrates the potential for growth that a community forfeits as a result of the lack of unity. Disunity is a terrible condition and something Christians should avoid at all costs.
Nothing can be more threatening to the health of a community of believers than the lack of unity. That is why Paul was so worried about it and made it clear that living in unity is not just a Christian virtue but also a commandment: “Fulfill my joy by being like-minded” (Phil. 2:2, NKJV), and “Let each of you look out not only for his own interests, but also for the interests of others” (Phil. 2:4, NKJV).
Jesus is our ultimate example of looking out for the interests of others. He became poor so that, through His poverty, we might become rich (2 Cor. 8:9). Thus, Paul’s call for his readers to develop a Christlike way of thinking should come as no surprise. We must follow in the footprints of Jesus, practicing humility and obedience to God. Although we may not fully grasp the extent of Christ’s condescension in becoming man, we know enough to live in unity with one another.
Questions:
What does it mean to look out for the interests of others? What are some ways that we can put that idea into practice?
Why is unity among believers so important? What can we do to foster unity within the church?
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Key Text: Philippians 2:2
Study Focus: Phil. 2:1–11
Philippians 2:1–4 begins a section in which Paul discusses Christ’s example of humility for Christian life (Phil. 2:1–18). Christ is our supreme model of submission to God, love for Him, and union with Him. During His earthly ministry, Christ nurtured deep communion with the Father and repeatedly underscored their unity (John 5:19; John 10:30, 38; John 12:45; John 14:9, 10; John 17:11, 21–24). Likewise, Jesus highlighted His unity with the Holy Spirit (John 14:16, 26; John 15:26; John 16:7).
The members of the Godhead exist eternally in a harmonious and loving relationship, providing a blueprint for the unity and love that should define the relationships among believers. Paul stresses this theme, not only in Philippians but also elsewhere. For instance, at the beginning of 1 Corinthians, he says, “Now I plead with you, brethren, by the name of our Lord Jesus Christ, that you all speak the same thing, and that there be no divisions among you, but that you be perfectly joined together in the same mind and in the same judgment” (1 Cor. 1:10, NKJV; compare with Rom. 15:5–7, Gal. 3:26–29, Eph. 4:1–6, Col. 3:12–15).
This week’s lesson emphasizes three major themes:
Living in unity and demonstrating love for one another are fundamental Christian responsibilities and the expected behavior of every follower of Jesus.
As Christians, we are called to cultivate a Christlike manner of thinking. Paul emphasizes what a Christlike mindset entails.
Our finite minds are unable to comprehend fully the infinite condescension of Christ in becoming man. This condescension is an unfathomable mystery.
Part II: Commentary
Illustration
“For safety reasons, mountain climbers rope themselves together when climbing a mountain. That way, if one climber should slip and fall, he would not fall to his death. He would be held by the others until he could regain his footing.
“The church ought to be like that. When one member slips and falls, the others should hold him up until he regains his footing. We are all roped together by the Holy Spirit.”—Michael P. Green, 1500 Illustrations for Biblical Preaching (Grand Rapids, MI: Baker Books, 2000), p. 66.
Unity and Love
In Philippians 2:1–4, Paul hints that selfish ambition is a major cause of disunity within the church. He states, “Let nothing be done through selfish ambition or conceit” (Phil. 2:3, NKJV). The words “ambition” and “conceit” translate, respectively, from the Greek nouns eritheia and kenodoxia, both of which are rare in the New Testament. The first occurs seven times, almost exclusively in Paul’s letters (Rom. 2:8; 2 Cor. 12:20; Gal. 5:20; Phil. 1:16; Phil. 2:3; James 3:14, 16). The second occurs only this once. Interestingly, the term eritheia does not occur in the Septuagint, the Greek version of the Old Testament, and kenodoxia occurs only three times, but in noncanonical books. Thus, it seems that Paul’s usage of these words in Philippians 2:3 is not based on the Greek version of the Old Testament. Conversely, both words appear in ancient lists of vices, in the writings of philosophers, to criticize rivalry (see Gerald F. Hawthorne, Philippians, vol. 43 of Word Biblical Commentary [Dallas: Word, Incorporated, 2004], p. 87). Not surprisingly, eritheia appears in the catalogs of sins recorded in 2 Corinthians 12:20 and Galatians 5:20. Clearly, Paul uses these words to pinpoint behaviors that Christians must avoid.
Philippians 2:1–4 shows that in order for unity to become a reality in the church, one must not only avoid the rivalry and selfishness that undermine harmony but also practice the Christian virtues essential for fostering a sense of togetherness. A harmonious atmosphere is characterized by consolation, comfort, love, fellowship, affection, and mercy (Phil. 2:1, NKJV). In such an environment, people agree “wholeheartedly with each other,” love one another, and work “together with one mind and purpose” (Phil. 2:2, NLT).
Yet, Paul is not advocating for uniformity but rather for unity through diversity. In condemning “selfish ambition” and “conceit,” he presents the opposite attitude; that is, “lowliness of mind” (Phil. 2:3, NKJV). This attitude is further explained in the subsequent sentence: “Let each esteem others better than himself” (Phil. 2:3, NKJV). This thought is so important that Paul repeats it with different words in the next verse, “Let each of you look out not only for his own interests, but also for the interests of others” (Phil. 2:4, NKJV). Paul is not asking his audience to abandon their own personal interests but to consider the interests of others with deep attention, rather than indifference. Jesus is our Supreme Example in this regard. Thus, Paul exhorts his audience to develop a Christlike mindset.
A Christlike Mindset
Philippians 2:1–8 presents terms from the Greek root phren (or phron). This root is employed to stress the use of “one’s faculty for thoughtful planning.”—Johannes P. Louw and Eugene A. Nida, Greek-English Lexicon of the New Testament: Based on Semantic Domains, 2nd ed., vol. 1 (New York: United Bible Societies, 1996), p. 324. In this context in Philippians 2:2, Paul exhorts his audience to “think the same thing [to auto phronēte] by having the same love, [being] united in spirit, and thinking the one thing [to hen phronountes]” (author’s translation). This synchronicity is possible only if “with lowliness of thought [tapeinophrosynē] every person regards others as more important than himself” (Phil. 2:3, author’s translation). The climax of this line of reasoning is reached in the following statement: “In your lives you must think [phroneite] and act like Christ Jesus” (Phil. 2:5, NCV). Paul urges the Philippians to develop a Christlike way of thinking, because only this thinking can lead to a Christlike way of acting.
Scholars debate whether the term “this” in Philippians 2:5 (“this mind,” NKJV) refers to the humility mentioned in Philippians 2:1–4 or to the meekness of Jesus, as demonstrated by His attitude portrayed in Philippians 2:6–8. In either case, Jesus stands as the standard to be imitated. As Tom Wright puts it, “Everyone must be focused on something other than themselves; and that something is Jesus Christ himself, the king, the Lord, and the good news which has come to take the world over in his name.”—Wright, Paul for Everyone: The Prison Letters: Ephesians, Philippians, Colossians, and Philemon (London: Society for Promoting Christian Knowledge, 2004), p. 98.
As Christians, we are called to cultivate a Christlike way of thinking and acting. Paul argues that Jesus was fully aware of who He was (Phil. 2:6), and yet, He willingly emptied Himself (Phil. 2:7) and humbled Himself (Phil. 2:8). Paul explains that (1) Jesus emptied Himself “by taking the form of a servant”; that is, by “being born in the likeness of men” (Phil. 2:7, ESV), He (2) humbled Himself “by becoming obedient to the point of death” (Phil. 2:8, ESV). In summary, Jesus became a Servant (see Matt. 20:28, Mark 10:45) and sacrificed Himself for the salvation of others (see 2 Cor. 8:9, Heb. 12:2) in obedience to the will of God (see Matt. 26:39, Rom. 5:19). Those with a Christlike mindset are willing to do the same.
An Unfathomable Mystery
In 1 Timothy 3:16, Paul provides a summary of Jesus’ mission. His incarnation, death, resurrection, ascension, and even an allusion to the proclamation of the gospel to the Gentiles and the conversion of some of them, are portrayed with an incredible economy of words. Both Jesus’ earthly ministry and its results are shown as the content of the mystery of godliness.
The Greek term mysterion (“mystery”) occurs 28 times in the New Testament, mostly in the Pauline letters (21 times). Almost always, this term holds significant Christological weight in Paul’s writings. For instance, in Romans 16:25, Paul links the mystery with the gospel message. Likewise, in Ephesians 3:2–13, he speaks of the mystery repeatedly in the context of his ministry to the Gentiles. Paul notes that “the mystery was made known” to him “by revelation” (Eph. 3:3, ESV), through which he was able to have a better “understanding of the mystery of Christ” (Eph. 3:4, NRSV). Various scholars agree that the phrase “the mystery of Christ” can be understood as “the mystery, which is Christ.” Paul develops this idea more extensively in Colossians. He speaks about a “mystery which has been hidden from ages and from generations” (Col. 1:26, NKJV). Further, he refers to “this mystery among the Gentiles: which is Christ in you” (Col. 1:27, NKJV; see also Col. 2:2, Col. 4:3). In Ephesians 6:19, the apostle Paul mentions his work of proclaiming “the mystery of the gospel” or “the mystery, which is the gospel.” In Romans 11:25, the mystery has to do with the fact that the gospel would reach the Gentiles. Further on, Paul implies that God’s grace is a mystery, impossible to fathom (Rom. 11:33). Indeed, it is! Jesus was willing to endure “the cross, despising the shame” (Heb. 12:2). As Paul puts it in Philippians 2:8, Jesus humbled Himself to the point of death, “even death on a cross” (ESV).
Part III: Life Application
Meditate upon the following themes. Then ask your students to answer the questions at the end of this section.
“A visitor to a mental hospital was astonished to note that there were only three guards watching over a hundred dangerous inmates. He asked his guide, ‘Don’t you fear that these people will overpower the guards and escape?’
“ ‘No,’ was the reply. ‘Lunatics never unite.’ ”—Michael P. Green, 1500 Illustrations for Biblical Preaching (Grand Rapids, MI: Baker Books, 2000), p. 65. This story illustrates the potential for growth that a community forfeits as a result of the lack of unity. Disunity is a terrible condition and something Christians should avoid at all costs.
Nothing can be more threatening to the health of a community of believers than the lack of unity. That is why Paul was so worried about it and made it clear that living in unity is not just a Christian virtue but also a commandment: “Fulfill my joy by being like-minded” (Phil. 2:2, NKJV), and “Let each of you look out not only for his own interests, but also for the interests of others” (Phil. 2:4, NKJV).
Jesus is our ultimate example of looking out for the interests of others. He became poor so that, through His poverty, we might become rich (2 Cor. 8:9). Thus, Paul’s call for his readers to develop a Christlike way of thinking should come as no surprise. We must follow in the footprints of Jesus, practicing humility and obedience to God. Although we may not fully grasp the extent of Christ’s condescension in becoming man, we know enough to live in unity with one another.
Questions:
What does it mean to look out for the interests of others? What are some ways that we can put that idea into practice?
Why is unity among believers so important? What can we do to foster unity within the church?