A Christ-Centered Mind-set

A Christ-Centered Mind-set

Philippians 2:5-11

Main Idea: In this amazing passage, Paul magnifies the humility and exaltation of Jesus, which should lead us to emulate Jesus’ example and adore Him as Lord of all.

Last week, I (Tony) went into a store to grab a bottle of water, and the cashier asked, “Where are you from? You don’t look like you’re from here.”

I said, “I live in North Carolina.”

He said, “You look like Pitbull. You know him?”

I said, “No.”

He went on to describe this pop icon. Then he asked, “Are you married?”

I said, “Yes, happily.”

He said, “Why you married? How old are you?”

“I’m 37,” I answered.

He said, “You’re too young to be married. You need many women.”

I said, “No, that’s so overrated, man.”

He said, “Really? I think you need many women.”

I said, “I think you need Jesus, and you need a wife.” Then I said, “I’ve gotta run, but you need to rethink your outlook on life.”

In Philippians 2 Paul exhorts the Philippians to adopt Jesus’ death as their central outlook, their central mind-set, for life. Instead of living to get and get and get—more women, more praise, more money—the Christian is called to imitate Christ, who came to give and give and give.

Philippians 2:5-11 is one of the most amazing passages in the Bible. We are on holy ground here. It appears to be an early hymn or poetic creed, perhaps used liturgically in ancient worship. It seems to have a unified structure, starting with God in eternity and ending in the same way, but hinging on verse 9. Think V-shape, with verse 9 being the bottom angle—“even death on a cross.” Some propose that it was written by an early Jewish community in Jerusalem and sung during the Lord’s Supper. One could certainly write a whole book on this passage; our approach here is more telescopic than microscopic. This text is both doctrinal and ethical in nature. It emphasizes the stunning humility of Jesus, who became a servant and died on behalf of sinners to the glory of God. As a result of His cross-work and resurrection, He is now exalted as the true King. He is our Savior and our example.

D. A. Carson points out that the cross can be viewed from five perspectives. From God’s perspective, Jesus died as a propitiation for our sins (1 John 2:2). He absorbed God’s wrath and turned away God’s anger from us. From Christ’s perspective, Jesus obeyed His Father perfectly, saying, “Not My will, but Yours, be done” (Luke 22:42). He carried out His assignment to “give His life—a ransom for many” (Mark 10:45). This text in Philippians highlights Christ’s perfect obedience (also a major theme in John’s Gospel). He became “obedient to the point of death—even to death on a cross” (2:8). From Satan’s perspective, the cross means the accuser’s defeat (see Rev 12:11). From sin’s perspective, the cross is the means by which our debt is paid. Finally, from our perspective, while acknowledging all of these truths, treasuring the love and justice of God as well as the substitutionary life and death of Jesus—His victory over Satan and sin—we must also note that the cross serves “as the supreme standard of behavior” (Carson, Basics, 42). It’s the primary point that Paul makes here in Philippians 2:5 (ibid.).

Notice where this passage is located in Philippians. It looks back to the previous verses (specifically vv. 1-4), and it also looks ahead through verse 18. In verses 1-4 Paul tells the Philippians to avoid rivalry and conceit and to instead pursue humility and selfless care for the interests of others. Then in verse 5, he draws their attention to the attitude and actions of Jesus, the supreme example of thinking about the needs of others in humble love. There are several word links with verses 1-4 and 5-11, such as: “same/one mind” and “mind” (cf. v. 2 ESV with v. 5 ESV), “consider” (cf. v. 3 with v. 6), and “humility” and “humbled Himself” (cf. v. 3 with v. 8). Jesus gives the perfect example of the mind-set we need and the humility we should pursue, as well as the ultimate picture of considering the needs of others.

So while Philippians 2:6-11 is filled with theological hot points that we must consider closely, we must remember that Paul’s purpose for penning it isn’t to stimulate debate. It’s not here for argumentation; it’s here for our adoration and emulation. As a result of adoring Christ and emulating Christ, we will experience unity as a people. Unity isn’t the result of preaching on unity; it’s the result of people adoring and emulating Jesus. The more we behold His glory and imitate His character, the more unified we will be as a church.

Additionally, this hymn reminds us not only of the pattern we have to follow but also of the power we possess to emulate Christ. Not only do we need Jesus’ example, we also need His death and resurrection. We fail to serve God and others perfectly, but Christ died for self-absorbed, self-glorifying people like us. He rose on our behalf and now empowers us to follow His example (see vv. 12-13). Let’s look at this passage in two parts—the mind of Christ and the hymn to Christ—and then collect some points of application.

The Mind of Christ

Philippians 2:5

This opening verse is translated in various ways (emphasis added):

• Make your own attitude that of Christ Jesus. (HCSB)
• Have this mind among yourselves, which is yours in Christ Jesus. (ESV)
• You must have the same attitude that Christ Jesus had. (NLT)
• Have this attitude in yourselves which was also in Christ Jesus. (NASB)
• Think of yourselves the way Christ Jesus thought of himself. (MSG)
• In your relationships with one another, have the same mind-set as Christ Jesus. (NIV)

Whether translated “this mind,” “mind-set,” “frame of mind,” or “attitude,” it’s essentially saying the same thing. The main exegetical question is which verb should be supplied after this first phrase: “Have this mind among yourselves” (ESV). We are left with varying renderings of the latter clause, literally translated, “which also in Christ Jesus.” The ESV translates it, “which is yours in Christ Jesus,” but provides a footnote: “Or which was also in Christ Jesus.” But there’s a difference in “is yours” and “was in Christ.” One gives a theological interpretation, emphasizing our position in Christ (“is yours in Christ”), and the other gives an ethical interpretation, emphasizing emulation of Jesus’ example (“was also in Christ”).

While “is yours in Christ Jesus” makes sense theologically, I concur with others who say that many interpreters overreact to the “idealized ethic” of following Jesus’ example, and they overlook the context, namely, that we’re dealing with an analogy of Christ as our example. The fact that Paul doesn’t detail the stages of Christ’s exaltation (e.g., His resurrection) also adds to the argument that he intended to use this hymn as an example for Christians to follow. More likely, Paul intended his readers to supply the verb “was,” rendering it, “Have this mind among yourselves which was also in Christ Jesus.” I think this latter view, the ethical interpretation, fits better than the former view. Paul is commending the attitude that Jesus had in order to stimulate humility and unity among the congregation. Even so, both options are true. And it is because of the fact that we are in Christ Jesus that we can live out this ethical exhortation. We are united with Christ, and we must now walk after Him.

There’s also a corporate element to this example. Some translate it as “yourselves,” and others give a more dynamic equivalent or paraphrase, “in your relationships with one another” (NIV). Paul isn’t simply speaking to the private experience of individuals. He is writing about unity in the church, which comes through adopting a humble, Christ-like mind-set. He wants to see “a community mindful of Christ” (Hanson, Letter, 118). To summarize, Paul exhorts the Philippians to pursue the attitude and actions of Jesus. As we prepare to look at the hymn to Christ, keep this point in mind. As you reflect on it, ask yourself, Is this my attitude, my mind-set? Is this my way of life? Do I seek to get, get, and get, or to give, give, and give? And ask, Is this our mind-set as a community? Are we known for humility and compassion?

Imitation is a theme of Philippians. Later in the chapter, Paul holds Timothy and Epaphroditus up as examples worthy of honor and emulation (2:19-30, esp. 20-21,30). In chapter 3 Paul tells the church to follow his example and to “observe those who live according to the example you have in us” (3:17). While we may emulate many role models in life, we must remember that Jesus is the example par excellence. The following verses unpack His humility, His perfect life, His crucifixion, and His exaltation. Most teachers break down the text into two main stanzas, Christ’s humiliation (2:6-8) and Christ’s exaltation (vv. 9-11). Paul extolls Jesus,

who, existing in the form of God,

did not consider equality with God

as something to be used for His own advantage.

Instead He emptied Himself

by assuming the form of a slave,

taking on the likeness of men.

And when He had come as a man

in His external form,

He humbled Himself by becoming obedient

to the point of death—

even to death on a cross.

For this reason God highly exalted Him

and gave Him the name

that is above every name,

so that at the name of Jesus

every knee will bow—

of those who are in heaven and on earth

and under the earth—

and every tongue should confess

that Jesus Christ is Lord,

to the glory of God the Father. (2:6-11)

The following image illustrates the nature of this hymn:

In verses 6-8 Paul speaks of the remarkable humility of Jesus. He set aside His divine prerogatives and incarnated Himself, being obedient to the Father all the way down to the cross. But God exalted Him. One day every knee will bow and every tongue will confess that Christ is Lord. Jesus accomplished His work and was exalted “to the glory of God the Father” (v. 11).

The Humility of Christ

Philippians 2:6-8

Let’s consider the humility of Christ in three parts: (1) humble renunciation, (2) humble incarnation, and (3) humble crucifixion. Allow these truths to lead you to adoration and emulation.

His Humble Renunciation (2:6)

Jesus enjoyed His preexistent exalted position, but He laid it aside.

“Who, existing in the form of God” (v. 6a). Notice, in these opening phrases, some very important doctrinal points. When Paul uses this first phrase, he touches on both the preexistence of Jesus and the divine nature of Jesus. The divinity of Jesus is also expressed in the second half of the verse: He “did not consider equality with God as something to be used for His own advantage” (v. 6b; emphasis added). John writes that Jesus was “calling God His own Father, making Himself equal with God” (John 5:18).

Other biblical writers highlight Jesus’ preexistence in many different passages (John 1:1-2,14; 8:58; 17:5; Col 1:15; Heb 1:2-3). There never was a time when Jesus didn’t exist. He had no point of origin. He is Alpha and Omega. John says, “He was with God in the beginning. All things were created through Him, and apart from Him not one thing was created that has been created” (John 1:2-3). He is Creator; He wasn’t created. We differ from many cults and religions on this fundamental point.

Regarding His divine nature, Paul says Jesus existed “in the form of God.” He isn’t saying that Jesus only “appeared as God.” He is saying that Jesus continues being in the very nature or essence of God. Morphe (“form”) doesn’t speak of external appearance or outward shape but of the essential attributes and the inner nature of Jesus. Paul uses the same word in verse 7 to say that Jesus was in very nature a slave. He was fully human and fully divine.

Church history is littered with debates over the nature of Jesus. We read of the famous Council of Nicea that took place in AD 325. Arius believed that Jesus was the first and greatest created being, but Athanasius won the day, defending the biblical position that Jesus is fully God, being of the same essence as the Father. Today we still confess the magnificent creed adopted in this historic debate:

[We believe] in one Lord Jesus Christ, the only begotten Son of God, begotten of the Father before all worlds; God of God, Light of Light, very God of very God, begotten, not made, being of one substance with the Father, by whom all things were made.

Indeed, there have been many alternative positions through the years. Ebionism denied the divine nature of Christ. Arianism denied the fullness of the deity of Christ. Docetism denied the humanity of Jesus. Apollinarianism denied the full humanity of Jesus. Nestorianism denied the unity of the natures in one person. Eutychianism denied the distinction of the natures. In AD 451, leaders in Chalcedon wrote a creed affirming both Jesus’ full humanity and His full deity, united in one person. In so doing, they rejected all six of these Christological heresies.

In every generation, we must contend for the biblical view of the person and work of Christ. We still hear things like “He was a prophet,” “He was a good man,” “He was a fine example,” “The idea of Jesus is what matters.” Like Athanasius, we must boldly defend the glory of Christ. We must also teach these things to our children, who are growing up in a world that is fine with a phantom Christ, Christ as a mere man, or Christ as a funny, religious sage. In the spirit of Deuteronomy 6, as you sit down, walk, and lie down, teach your kids about the person and work of Jesus.

“[He] did not consider equality with God as something to be used for His own advantage” (v. 6b). This phrase highlights the astonishing giving nature of Jesus. He did not consider being God grounds for getting but for giving. “The Messiah did not please Himself,” Paul says to the Romans (Rom 15:3). In that context, like Philippians, he encourages the church to follow the example of Jesus’ service in their relationships with one another. I like the translations that use the phrase, “a thing to be grasped.” He could have clutched His rights, His blessings, and His benefits as King of glory. But He lived open-handedly, showing us what benevolent generosity and service look like. Do you have a hard time letting go of your possessions? Do you find it hard to relinquish your rights to be mad at someone for the good of preserving a relationship? If we applied Jesus’ mind-set to marriage and other relationships, imagine what our lives would be like. Here, Jesus shows us the way to live.

Our fallen nature wants to snatch, not offer. Stop and think about the differences between Adam and Christ:

How can you go from being a grasper to a giver? How can you adopt a mentality of downward mobility instead of upward mobility? You need the gospel. You need the second Adam, Jesus. Through His perfect life and atoning death, He gives Adam’s race forgiveness and new life, empowering us to live like Him.

His Humble Incarnation (2:7)

Paul speaks of Jesus’ coming in the flesh. “Instead He emptied Himself” (v. 7a). Some render this, “he made himself nothing” (NIV). Christ refused to hold onto His divine rights and prerogatives. He veiled His deity, but He did not void His deity (Tozer, The Knowledge of the Holy, 22). Sometimes we say, “remaining all that He was, He became what He was not.” He added humanity; He didn’t surrender deity. The wedding of the two natures was permanent. “Jesus will remain fully God and fully man, yet one person, forever” (Grudem, Systematic Theology, 543).

O’Brien says that four of the five New Testament occurrences of the verb kenoo¯ (“emptied”) bear a metaphorical sense; the balance of probability lies in favor of a figurative connotation at Philippians 2:7 as well (Epistle, 217). Here is a good comparison: “For Christ did not send me to baptize, but to evangelize—not with clever words, so that the cross of Christ will not be emptied of its effect” (1 Cor 1:17; emphasis added). Christ didn’t empty Himself literally of His deity, but figuratively. Some translate the text this way to convey the idea: “He made Himself nothing.” So, our beloved hymn “And Can It Be” should be tweaked. The phrase “He emptied Himself of all but love” presents some problems. It seems to imply that Jesus emptied Himself of other attributes. If He did, He wouldn’t be God. Perhaps we should sing, “He emptied Himself in humble love.” Jesus didn’t relinquish His deity; He surrendered His rights and prerogatives.

Bryan Chapell illustrates the idea of Jesus “emptying Himself” by relaying a story from an African missionary. Let me paraphrase it. In this particular part of Africa the chief is the strongest man in the village. As the chief, he also wears a very large headdress and ceremonial robes. One day a man carrying water out of the shaft of a deep well fell and broke his leg, and lay helpless at the bottom of the well. To get down to the bottom, one would have to climb down, using the alternating slits that go all the way down the deep well, and then climb back up. Because no one could carry the helpless man up like this, the chief was summoned. When he saw the plight of the man, he laid aside his headdress and his robe, climbed all the way to the bottom, put the injured man on himself, and brought him to safety. He did what no other man could do. That’s what Jesus has done for us. He came to rescue us. And He laid aside His heavenly glory, like the chief did with his headdress, in order to save us. Now, did the chief cease being the chief when he laid aside his headdress? Of course not. Did Jesus cease being God when He came to rescue us? Of course not (Chapell, Using Illustrations, 11–12).

“By assuming the form of a slave” (v. 7b). The slave in the Greco-Roman world was deprived of most basic rights. Jesus gave up His sovereign rights and became a slave. The sovereign Creator made Himself nothing. He identified Himself with the lowest of society. Christ “did not come to be served, but to serve” (Mark 10:45). In John 13 we have a powerful illustration of Jesus’ servant mentality:

Jesus knew that the Father had given everything into His hands, that He had come from God, and that He was going back to God. So He got up from supper, laid aside His robe, took a towel, and tied it around Himself. Next, He poured water into a basin and began to wash His disciples’ feet and to dry them with the towel tied around Him. (John 13:3-5)

While the disciples jockeyed for positions in the coming kingdom, comparing themselves to one another in rivalry, the One with all authority began to wash their feet. You can imagine what the disciples would have said if asked to do this task (which was reserved for slaves). “I’m not washing Peter’s feet. Look at those feet!” “I’m not washing John’s feet; he never washed my feet.” “I’m not washing any of their feet; whenever we buy the fish sandwiches, I always pay for them. I’ll let someone else wash feet.” “I’m not washing Philip’s feet. I’m so sick of Philip and all his dumb questions.” But Jesus, in the very nature of God, begins to wash the feet that He made, with the water that He made. He humbled Himself, taking the form of a slave. Let this attitude be in you!

Imagine what would happen to the Philippian church if Euodia and Syntyche were to empty themselves and give up their rights and preferences for the good of the church. Imagine what would happen if we all took this posture in the church—if each person sought not to be elevated to higher positions but to humbly serve others as Jesus did.

“Taking on the likeness of men. And when He had come as a man in His external form” (v. 7c). This phrase, “taking on the likeness of men,” doesn’t mean that He merely became like a human being. Rather He, who always was God, became what He was not, a human being. The simple point in this hymn is that when people saw Jesus they saw a man. People recognized Him as a human. Jesus was not some alien. In fact, if not for the testimony of Scripture, His own words, and His works, few would have believed that He was God. He didn’t have some silly halo over His head or a glow about Him. He was like us, yet without sin (Heb 4:15). With that said, regarding the language, “He had come as a man in His external form” (v. 7c HCSB; emphasis added), Paul uses schema here instead of morphe as in 6-7a. It’s rendered in the ESV, “and being born in the likeness of men” (v. 7 ESV). It may be intended to leave some room for the idea that there was more to the story than Jesus’ humanity. Jesus often left people asking questions like, “What kind of man is this?” (Matt 8:27).

His Humble Crucifixion (2:8)

Paul now takes us all the way down in this text.

“He humbled Himself by becoming obedient to the point of death” (v. 8a). Christ’s whole life was marked by humility. Look at His birth. He wasn’t born in an influential city like Alexandria, Rome, Athens, or Jerusalem. He was born near a feeding trough in Bethlehem. He lived for 30 years in relative obscurity. Then, in His earthly ministry, He was known for loving unlovable people and humbly serving others. At His death, He was nailed to a cross alongside two criminals.

Christ humbled Himself voluntarily. Neither Herod, Pilate, nor the Romans humbled Him; no one can humble Jesus. Jesus humbles us. He chose to empty Himself. Therefore, don’t look at this passage and feel sorry for Jesus, as if He were to be pitied. Jesus stands over you; you don’t stand over Jesus. He humbled Himself. We must humble ourselves now before Him. We, too, must choose humility. In the New Testament the act of “humbling yourself” is active (Matt 18:4; 23:12 [twice]; Luke 3:5; 14:11 [twice]; 18:14 [twice]; 2 Cor 11:7; 12:21; Phil 2:8; 4:12; Jas 4:10; 1 Pet 5:6). This is the way of the kingdom.

“Even death on a cross” (v. 8b). Paul adds that He demonstrated this humility by becoming obedient to the point of death, and that death was the most vile of all—crucifixion. This phrase serves as the rock bottom of Christ’s humility and the most gripping part of His obedience. Roman citizens couldn’t be executed, and Jews believed a person was cursed if he died by crucifixion (Gal 3:13). For some, the cross was a total embarrassment. Paul goes on to say that some live as “enemies of the cross” (3:18). Yet here is Jesus, the preexistent One, the Lord of glory, dying on the cross for sinners. He endured the physical agony of the cross, the abandonment, the shame, and He received the wrath of God in the place of sinners.

It’s quite possible that the Servant Song of Isaiah 53 loomed in the background of this hymn. He came having no “impressive form or majesty that we should look at Him, no appearance that we should desire Him” (53:2). He went to the cross, taking our place, “and the Lord has punished Him for the iniquity of us all” (53:6). “He submitted Himself to death” (Isa 53:12). In this most degrading of all deaths, we find the hope of salvation. Peter says, “He Himself bore our sins in His body on the tree, so that, having died to sins, we might live for righteousness; you have been healed by His wounds” (1 Pet 2:24).

C. S. Lewis writes in his book Miracles that the central miracle asserted by Christians is the incarnation (143). He explains the descent and ascent of Christ vividly:

In the Christian story God descends to re-ascend. He comes down; down from the heights of absolute being into time and space, down into humanity. . . . But He goes down to come up again and bring the whole ruined world up with Him. One has the picture of a strong man stooping lower and lower to get himself underneath some great complicated burden. He must stoop in order to lift, he must almost disappear under the load before he incredibly straightens his back and marches off with the whole mass swaying on his shoulders. Or one may think of a diver, first reducing himself to nakedness, then glancing in midair, then gone with a splash, vanished, rushing down through green and warm water into black and cold water, down through increasing pressure into the deathlike region of ooze and slime and old decay; then up again, back to color and light, his lungs almost bursting, till suddenly he breaks surface again, holding in his hand the dripping, precious thing that he went down to recover. (Miracles, 111–12)

Having considered Christ descending down, down, down, let’s consider how the Son ascends up to the highest place.

The Exaltation of Christ

Philippians 2:9-11

Christ’s humility follows the spiritual principle, “Whoever humbles himself will be exalted.” His incomparable self-humiliation leads to His super-exaltation. Let’s look at His exaltation in two parts: His exalted position and everyone’s adoration and confession.

His Exalted Position (2:9)

“For this reason God highly exalted Him and gave Him the name that is above every name” (v. 9). This verse begins by showing the results of Christ’s humility. Some translations begin with “Therefore” (NIV, ESV) or “For this reason” (HCSB, NASB) to show the link. As a consequence of Christ’s work, the Father “highly exalted Him.” The phrase “highly exalted” means to “super-elevate.” No one else is exalted like this. Jesus is in an exalted class by Himself. He reentered the glory that He enjoyed with the Father before the world existed (John 17:5). And for all eternity, we will join the millions in giving Him praise.

The phrase “and gave Him the name that is above every name” raises the question, What name? Some say it’s Jesus, but the majority of commentators say it refers to Lord (or Yahweh). The former say that Jesus fits the context better (see Silva, 110–11). The next verse begins, “so that at the name of Jesus” (v. 10). Some in this camp say that the name Jesus took on a new significance after His exaltation.

But others are unconvinced for a variety of reasons. Let me point out four reasons. First, the name Jesus doesn’t fit the upward shift of this passage, which climaxes in verse 11, where Christ is declared Lord. Second, Jesus was His name at birth, but this seems to be a new name. Hanson says, “At the incarnation, the name Jesus was given; when God exalted Jesus he then gave him the name Lord ” (Letter, 162). Gordon Fee points out that Jesus was “graced” with a name, which implies that He didn’t previously have it (Pauline Christology, 396). Third, there’s an apparent intertextual connection between Isaiah 42:8, “I am Yahweh, that is My name; I will not give My glory to another,” and Philippians 2:11, “Jesus Christ is Lord.” Some point out that God’s personal name Yahweh is in view in Philippians 2:11, which in the Greek version of the Old Testament is translated as “Lord.” They also point out the connection between Philippians 2:10-11 and Isaiah 45:23: “Every knee will bow to Me, every tongue will swear allegiance.” Finally, Lord carried deeper meaning to the Philippians. To hear that someone other than Caesar is Lord would be shocking (Hanson, Letter, 162–63).

If forced to pick, given the aforementioned reasons, and the following argument from John Piper, I would side with “Lord.” Piper says,

What name did Jesus receive after his resurrection that he did not have before? Not “Jesus.” Jesus is precisely the name of the humble Servant who went to Calvary. In Acts 2:36 Peter says, “Let all the house of Israel know assuredly that God has made him both Lord and Christ, this Jesus whom you crucified.” It was his lordship and Messiahship—his messianic lordship—that was bestowed on him at his exaltation. Not that he wasn’t Messiah and Lord before his resurrection. He was. But he had not fulfilled the mission of Messiah until he had died for our sin and risen again. And therefore, before his death and resurrection, the lordship of Christ over the world had not been brought to full actuality. The rebel forces were yet undefeated, and the power of darkness held the world in its grip. In order to be acclaimed Messiah and Lord, the Son of God had to come, defeat the enemy, and lead his people out of bondage in triumph over sin and Satan and death. And that he did on Good Friday and Easter. . . . The name that is above every name, therefore, is Lord—the Lord victorious over all his enemies; the Lord who has purchased a people from every tribe and tongue and nation. (“And All the Earth Shall Own Him Lord”; emphasis added)

Even if you aren’t persuaded to see the name as “Lord,” the point is the same essentially. Jesus has the same exalted lordship as the Father (v. 11). He went all the way down to the cross and all the way up as King of all. To the Ephesians, Paul says that Christ was exalted above “every title given, not only in this age but also in the one to come” (1:21). In his Pentecost sermon Peter tells us that following Jesus’ death, resurrection, and ascension, Christ was “exalted to the right hand of God” (Acts 2:33). The fact that Jesus is exalted means that He rules and reigns over all (Heb 1:3). He has universal lordship. Jesus is Lord, not Caesar, and everyone must give an account to Him.

What’s astonishing for us who are believers is that we know Him! We know the King of glory. My friend Rodney recently did some work for the Charlotte Hornets NBA team. He was on a conference call with the upper management, which included Michael Jordan. At one point he heard the king of basketball say, “Hey Rodney, it’s M. J.” Rodney’s jaw dropped. He couldn’t help but marvel that M. J. knew him. That was astonishing because “M. J.” is in a class by himself. The wonder of it all is that Jesus, the Lord of glory, who is in a class by Himself, knows us, and He loves us. Fall on your face, Christian. Lift up your voice in praise and adoration to the King who has lavished you with astonishing grace and mercy.

Everyone’s Adoration and Confession (2:10-11)

“So that at the name of Jesus every knee will bow—of those who are in heaven and on earth and under the earth—and every tongue should confess that Jesus Christ is Lord” (vv. 10-11a). In response to Christ’s universal lordship, everyone will bow and confess His lordship. As in Isaiah 45, all will bow to Yahweh, and here in Philippians, all will bow to Jesus and confess that He is Lord. By giving Jesus the name Lord, God declared the deity of Jesus. The phrase “Jesus Christ is Lord” is probably the earliest Christian confession, and it is shorthand for the gospel (cf. Rom 10:9; 2 Cor 4:5). Every week when we gather for worship and encourage one another in the gospel, we are uniting with Christians who have gone before us. And as we make our confession, we are anticipating the future, in which everyone affirms this declaration.

Paul says everyone will bow and confess His lordship, including those “in heaven and on earth and under the earth.” Melick says, “Thus the hymn includes every conceivable habitation of personal beings” (Philippians, 108). Some will confess Him as Lord with great joy and humility. Others will confess Him as Lord with despair and anguish. Pilate, Caiaphas, Stalin, Hitler, and every other evil dictator will confess Him as Lord. Everyone from every age will do the same. The hymn has this “already/not yet” dimension. We confess Him as Lord now, but we also look forward to the future day when all acknowledge the lordship of Jesus. History is not like a treadmill, going nowhere; rather, it’s all moving toward that day. Sadly, it will be too late for some. If you don’t acknowledge and confess that Jesus is Lord in this life, it will be too late after death. So, bow now! Confess Him as Lord now!

To confess Jesus as Lord in the first century meant that Caesar was not Lord. And as a result of such confessions, many were persecuted and killed. The same fate exists for many today around the world who claim that Jesus is their Lord and Savior. But those who confess Christ as Lord now will not regret it when they see Him. Contrastingly, those who refuse to bow to Him now will wish they had heeded the message.

“To the glory of God the Father” (v. 11b). Jesus’ life, death, resurrection, ascension, and exaltation bring glory to God the Father. Here we see that there’s no rivalry in the Godhead, only delight and honor. This text points out the remarkable fact that Christ doesn’t keep glory for Himself, and even in His exaltation He remains the model of humbly honoring the Father. Paul writes elsewhere,

And when everything is subject to Christ, then the Son Himself will also be subject to the One who subjected everything to Him, so that God may be all in all. (1 Cor 15:28)

The glory of God the Father is a fitting conclusion to this hymn, for this is what the heart was made to do: glorify God, not self. Humility involves following the pattern of Jesus for the glory of God.

Concluding Applications

Allow me to give a few final points of application regarding this amazing passage. It’s truly a Christological goldmine.

Memorize this passage. It’s a hymn. See the importance of poetry, music, and creeds. We are always in need of good writing of sound doctrine. When we write well, people can remember and rejoice in the truths of the gospel. Songs and creeds serve as portable theology. We get to take them with us. What a gift we have in Philippians 2! It’s memorable, and because it’s memorable, we can dwell on it regularly. And we should dwell on it regularly.

Believe this passage. Do you believe that Jesus Christ is Lord? You will—either now or later. Don’t wait until it’s too late. Say with the saints from all ages, “Jesus Christ is Lord.”

Follow the lifestyle presented in this passage. This is the attitude and the lifestyle that we should pursue. Philippians contains a good word about following various people, but no one gives us a better model than Jesus.

Tell the world about the message of this passage. Our mission is to tell the world that Jesus is Lord, and if they will confess and believe in Him as such, they will be saved (Rom 10:9,13). Let us adore Him. Let our minds be on Him. Let our attitude be like His. Let our actions reflect Him—all of this is to the glory of God the Father.

Reflect and Discuss

1. Which of the five perspectives on the cross does D. A. Carson say that this passage magnifies? Do you agree? Explain.
2. What does it mean that this passage should stimulate “adoration and emulation”?
3. How is Christ’s humility displayed in this passage?
4. What would happen in our relationships if we lived out Philippians 2:5-11? How can you go from being a “grasper” to a “giver”?
5. How is Jesus’ model of leadership different from a worldly view of leadership? How can you put this type of life in practice today?
6. Stop and read Isaiah 53, and marvel at the humility of Christ and at His atoning work.
7. Why should we be overwhelmed by the fact that we (Christians) know Christ and that He knows us?
8. How is the exaltation of Christ displayed in this passage?
9. Why is the exaltation of Christ important for you today?
10. The passage ends by saying that Christ’s work was done “to the glory of God the Father.” How does this move you? Is your great aim to live a humble, others-oriented life for the glory of the Father, through Jesus? Pray for a deeper desire to live for God’s glory by following Christ’s example.