The Ultimate Humility
Why does truly loving others require giving up our own rights and status?
Philippians 1:27-2:18
Read the whole passage before anything else. Everything below exists to help you understand what you just read.
27Only let your way of life be worthy of the Good News of Christ, that whether I come and see you or am absent, I may hear of your state, that you stand firm in one spirit, with one soul striving for the faith of the Good News;
28and in nothing frightened by the adversaries, which is for them a proof of destruction, but to you of salvation, and that from God.
29Because it has been granted to you on behalf of Christ, not only to believe in him, but also to suffer on his behalf,
30having the same conflict which you saw in me and now hear is in me.
1If therefore there is any exhortation in Christ, if any consolation of love, if any fellowship of the Spirit, if any tender mercies and compassion,
2make my joy full by being like-minded, having the same love, being of one accord, of one mind;
3doing nothing through rivalry or through conceit, but in humility, each counting others better than himself;
4each of you not just looking to his own things, but each of you also to the things of others.
5Have this in your mind, which was also in Christ Jesus,
6who, existing in the form of God, didn’t consider equality with God a thing to be grasped,
7but emptied himself, taking the form of a servant, being made in the likeness of men.
8And being found in human form, he humbled himself, becoming obedient to the point of death, yes, the death of the cross.
9Therefore God also highly exalted him, and gave to him the name which is above every name,
10that at the name of Jesus every knee should bow, of those in heaven, those on earth, and those under the earth,
11and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.
12So then, my beloved, even as you have always obeyed, not only in my presence, but now much more in my absence, work out your own salvation with fear and trembling.
13For it is God who works in you both to will and to work for his good pleasure.
14Do all things without complaining and arguing,
15that you may become blameless and harmless, children of God without defect in the middle of a crooked and perverse generation, among whom you are seen as lights in the world,
16holding up the word of life, that I may have something to boast in the day of Christ that I didn’t run in vain nor labor in vain.
17Yes, and if I am poured out on the sacrifice and service of your faith, I am glad and rejoice with you all.
18In the same way, you also should be glad and rejoice with me.
What just happened?
Imagine the city of Philippi, nestled in the northeastern part of ancient Greece, a Roman colony. It's the mid-first century AD, perhaps around 60-62 AD. The apostle Paul, who founded the church here years earlier, is now writing this letter from a Roman prison, likely in Rome itself, though some suggest Ephesus or Caesarea. He’s been arrested for spreading this new message about Jesus, a message that often rubbed Roman authorities and Jewish religious leaders the wrong way. His situation is far from ideal – he's chained, facing an uncertain future, possibly execution.
The church in Philippi was one of his favorites. They were loyal, supportive, and had sent him financial aid multiple times, even recently through Epaphroditus, who nearly died delivering it. Paul's imprisonment, however, had caused some concern among them. There was likely anxiety about his fate, maybe even fear for their own safety as followers of this 'forbidden' religion. Paul, in this section, is addressing these worries and offering encouragement, not by downplaying the danger, but by re-framing their perspective on it.
He's urging them to live in a way that honors the 'Good News' (e.g., Gospel) of Christ, regardless of whether he's with them or not. This isn't just about personal piety; it's about their collective identity and conduct as a community. He touches on enduring suffering, something he knows intimately, and then pivots to the heart of his message for them: unity, humility, and selfless service to one another. He's setting a high bar, one exemplified by Jesus himself, as the blueprint for their life together, especially in a world that might oppose them.
Living Worthy Amidst Adversity
Paul starts with a command: "Only let your way of life be worthy of the Good News of Christ." The phrase "way of life" translates the Greek word *politeuomai*, which literally means 'to live as a citizen' or 'to conduct oneself as a citizen.' This is significant for the Philippians, as their city was a Roman colony, and its citizens prided their Roman citizenship. Paul is telling them their *true* citizenship is in Christ's kingdom, and their conduct should reflect that. Their allegiance isn't just to Caesar; it's to Christ. This call to live 'worthily' isn't about earning salvation, but about demonstrating the reality of their transformed lives.
He ties this citizenship directly to standing "firm in one spirit, with one soul striving for the faith of the Good News." This isn't individual heroism; it’s a collective, unified effort. They are to be 'unfrightened by adversaries,' a bold stance in a world where following Christ could mean social ostracism, economic hardship, or worse. Paul sees their suffering for Christ not as a misfortune, but as a 'granted' privilege, a divine gift. This aligns with his own experience of conflict and suffering, which he says they 'saw in me and now hear is in me.' He's not asking them to do anything he hasn't already endured, making his exhortation deeply personal and credible.
The Foundation of Unity
Paul builds on the idea of unity by listing several compelling reasons for it: "If therefore there is any exhortation in Christ, if any consolation of love, if any fellowship of the Spirit, if any tender mercies and compassion." He’s essentially saying, 'If any of these fundamental aspects of your faith and shared experience are true for you, then *this* is how you should live.' He’s tapping into their shared spiritual resources and emotions, using them as a lever for the unity he desires. His personal plea is to "make my joy full by being like-minded, having the same love, being of one accord, of one mind."
The core of this unity, however, isn't just agreement; it’s profound humility. He warns against "doing nothing through rivalry or through conceit." These are often the root causes of division in any community. Instead, he calls them to operate "in humility, each counting others better than himself." This is a radical reorientation of social order, especially in a status-conscious Roman society. It means actively seeking the good of others, "each of you not just looking to his own things, but each of you also to the things of others." It's a call to selfless empathy, where personal gain or status takes a back seat to the well-being of the collective.
Jesus: The Ultimate Example of Humility
Paul points to the ultimate example: "Have this in your mind, which was also in Christ Jesus." This isn't merely an abstract idea; it's a profound theological statement about Jesus' identity and actions, often called the 'Christ Hymn' by scholars. Jesus, who "existing in the form of God," (*morphē Theou*) meaning he fully shared God's divine nature, "didn’t consider equality with God a thing to be grasped." This means he didn’t cling to his divine rights or privileges. He didn't use his status as a personal advantage. This phrase is a powerful counterpoint to the human tendency to grasp for power and status.
Instead, Jesus "emptied himself" (*ekenōsen*), a pivotal act of self-renunciation. He didn't empty himself of his divinity, but of the *privileges* of that divinity, taking "the form of a servant" (*morphē doulou*) and becoming "made in the likeness of men." This is not a partial transformation; it is a full, complete identification with humanity, becoming a *doulos* (slave/servant). He then further "humbled himself, becoming obedient to the point of death, yes, the death of the cross." The cross was the most shameful, agonizing form of execution in the Roman world. It was a sign of utter defeat and humiliation, reserved for the lowest criminals. Jesus' willingness to embrace this death demonstrates the absolute extreme of his self-emptying love and obedience.
The hymn concludes with God's response to Jesus' humility: "Therefore God also highly exalted him, and gave to him the name which is above every name." This exaltation is not a reward for earning favor, but a divine affirmation of his selfless obedience. The result is universal recognition: "that at the name of Jesus every knee should bow... and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father." This echoes Isaiah 45:23, where *Yahweh* (God) declares that every knee will bow to Him. By applying this to Jesus, Paul asserts Jesus' divine authority and ultimate supremacy. This entire narrative of Jesus' self-abasement leading to exaltation serves as the foundational pattern for the Philippians' own call to humility and unity.
Working Out Salvation, Lighting Up the World
Paul pivots from Jesus' example to a direct command: "So then, my beloved... work out your own salvation with fear and trembling." This isn't about earning salvation, which he already stated is a gift (1:29). Instead, 'working out' (*katergazomai*) means to 'bring to completion,' 'to accomplish,' or 'to bring to its proper goal.' It's about living out the implications of the salvation they've already received, allowing it to transform their daily lives. The 'fear and trembling' isn't fear of God's punishment, but a profound reverence and seriousness regarding the gravity of what God is doing *in* them.
This active participation is possible because "it is God who works in you both to will and to work for his good pleasure." This is a critical balance: human responsibility ('work out') coupled with divine empowerment ('God works in you'). They are called to "do all things without complaining and arguing," which were common issues in ancient communities and even in the early church. This kind of unified, humble, selfless behavior is meant to make them "blameless and harmless, children of God without defect in the middle of a crooked and perverse generation." In other words, their distinctive, Christ-like conduct will make them stand out. They will be "lights in the world," holding out the "word of life," much like lighthouses on a rocky coast. This public witness will be Paul's ultimate joy and proof that his own labors and suffering were not in vain. He even expresses joy at the thought of being 'poured out' (martyred) for their faith, urging them to share in that same joyful, selfless outlook.
What are we supposed to see?
This passage vividly shows Jesus giving up everything, not just for a moment, but becoming fully human and then enduring the worst possible human experience: death by torture. He didn't just understand suffering; he *became* suffering. This demonstrates an active, radical self-emptying. He doesn't hold onto divine prerogatives or leverage his power for his own comfort or safety; instead, he leverages it by relinquishing it, transforming it into service.
God the Father actively rewards and exalts Jesus *because of* this humility and obedience. This isn't a passive observation; it's an intervention. The Father demonstrates that true power and authority in His kingdom are not found in grasping, but in giving; not in self-promotion, but in self-abasement for the good of others. He validates Jesus’ choice by giving Him the ultimate name and universal worship, showing that His way is the ultimate way to true glory.
- 1IDENTITY
Jesus is fully God, existing in the very 'form of God,' yet he is also fully human, taking the 'form of a servant' and experiencing human death.
- 2WHAT HE VALUES
God values profound humility, selfless obedience, and love that prioritizes the good of others over personal status or rights, as supremely demonstrated by Jesus.
- 3WHAT HE CONFRONTS
God confronts human pride, self-centered ambition, rivalry, and any tendency to cling to personal rights or status at the expense of unity and service.
Where this sits in the whole Bible
Philippians 2:6 → John 1:1-3
Both passages affirm Jesus' pre-existence and full divinity. Philippians 2:6 states he 'existed in the form of God,' while John 1:1-3 says, 'In the beginning was the Word, and the Word was with God, and the Word was God... All things were made through him.' They establish Jesus' eternal divine nature before his incarnation.
Philippians 2:8 → Hebrews 12:2
Both passages highlight Jesus' obedience and endurance of the cross. Philippians 2:8 describes him 'becoming obedient to the point of death, yes, the death of the cross,' and Hebrews 12:2 speaks of him 'who for the joy set before him endured the cross, despising its shame.' They connect his suffering to a greater purpose and outcome.
Philippians 2:10-11 → Isaiah 45:23
Paul directly quotes or alludes to Isaiah 45:23 ('every knee will bow, every tongue will swear allegiance to me') and applies it to Jesus. This is a profound theological move, asserting Jesus' divine authority and universal sovereignty, equating his status with that of Yahweh (God) in the Old Testament.
The 'Christ Hymn' (2:5-11) is not just a theological statement about Jesus; it's presented as the *pattern* for how the Philippians (and we) are to live. Jesus' descent into humility is the blueprint for our ascent into true unity and purpose.
Don't rush past this
The instruction to 'count others better than himself' (2:3) is profoundly uncomfortable because it directly challenges our ingrained human tendency for self-preservation, self-promotion, and the pursuit of individual status. It asks us to genuinely believe, not just superficially act, that another person's interests, needs, or even opinions hold more weight than our own. This isn't just about politeness; it’s about a complete reorientation of our internal value system, demanding that we actively diminish our own perceived importance in favor of another's, which goes against the very grain of self-focused societies.
The call to 'work out your own salvation with fear and trembling' (2:12) is often unsettling. In a culture that frequently emphasizes an 'easy' or 'effortless' faith, this verse seems to demand strenuous, ongoing effort. It implies a serious, perhaps even anxious, engagement with our spiritual journey, acknowledging the profound responsibility we have in living out our faith. It confronts any notion that salvation is merely a one-time event that requires no further action or careful attention, pushing us into a realm of diligent, humble, and sometimes fearful, striving.
Turn it inward
Three questions from this passage. Answer them or just sit with them — nothing here is required to finish the lesson.
God, it’s hard to let go of my own rights and desires. I see Jesus, who had every right, empty himself for others. Help me to follow his pattern. Work in me to want to put others first and give me the strength to actually do it. Let my life be a light that points to your goodness in a world that needs it. Amen.
This week, identify one situation where you typically prioritize your own comfort, opinion, or convenience. Consciously choose to 'count others better' in that specific situation by actively listening, yielding a preference, or serving without expectation of reciprocity.
History, language, objections and sources. None of it is needed to understand the passage.
Why does God demand such extreme humility from Jesus, leading to such a horrific death, if He is truly all-powerful and loving? Couldn't there have been an easier way?
This question is at the heart of Christian theology and has been debated for centuries. The passage doesn't explicitly state *why* this was the *only* way, but it presents it as the chosen, redemptive path. One perspective is that humanity's brokenness (often termed 'sin') was so profound it required a commensurate act of divine self-sacrifice to bridge the gap between God and humanity. Jesus' humility and death are seen not as God being cruel, but as God demonstrating the depth of His love by participating in human suffering and overcoming evil through self-giving love, rather than raw power. This particular type of sacrificial love is often argued as the most effective, even necessary, way to reconcile humanity to God, deal with moral failings, and demonstrate God's perfect justice and mercy simultaneously. The exaltation that follows the humiliation shows that God's power is ultimately expressed not in avoiding suffering, but in transforming it.
If God 'works in you both to will and to work' (2:13), does that mean I have no real free will? Am I just a puppet of God’s plan?
This is a classic theological tension concerning divine sovereignty and human free will. The passage presents both as active truths: 'work out your own salvation' (human responsibility) and 'God who works in you' (divine empowerment). It does not resolve the tension by eliminating one side. Many interpretations suggest that God's work in us is enabling and inspiring, not coercive. He gives us the *desire* ('to will') and the *ability* ('to work') to do what pleases Him, but we still make the active choice to 'work out' our salvation. Think of it less as puppetry and more like a coach who inspires and equips an athlete to achieve their best performance. The athlete still runs the race, but the coach's guidance and belief are indispensable. Both elements are essential for the Christian life according to this text.
Paul says we should 'count others better than himself.' Is this a call to have low self-esteem or to always put ourselves last, even to our own detriment?
No, the text is not advocating for low self-esteem or self-neglect. The Greek word translated 'better' (hyperechontes) means 'superior' or 'excelling.' The context is about *attitude* and *priority* within a community, specifically warning against 'rivalry or conceit.' Paul is urging the Philippians to adopt a mindset where they prioritize the needs, interests, and well-being of others over their own competitive advantage or desire for personal recognition. It's about humility and service, mirroring Jesus' example, who, despite his divine superiority, chose to serve. It's not about devaluing oneself, but about valuing others *more* in the context of communal relationships, recognizing their worth and actively seeking their good, which often involves self-sacrifice, but not self-annihilation. It's an active choice to esteem others, not a passive acceptance of inferiority.
The Christ Hymn: A Scholarly Debate
Philippians 2:5-11 is considered by many scholars to be an early Christian hymn, perhaps even pre-dating Paul's letter, which he incorporated. The poetic structure, rhythmic qualities, and elevated language suggest it was a piece of liturgy or song already familiar to the early church. The debate centers on its original context and exact meaning. Some scholars argue it primarily emphasizes Jesus' pre-existence and deity, while others focus on the profound humility of his incarnation and subsequent exaltation as the central theme. The consensus, however, is that it presents Jesus as both fully divine and fully human, and that his path of self-emptying and obedience is foundational to Christian theology.
The phrase "emptied himself" (Greek: *ekenōsen*) has also generated significant discussion. It does not mean Jesus ceased to be God, but rather that he voluntarily relinquished the *privileges* or *prerogatives* of his divine status during his earthly ministry. He did not give up his divine attributes like omnipotence or omnipresence, but chose not to exercise them for his own benefit, instead submitting to human limitations and suffering. This concept is sometimes referred to as the *kenosis* of Christ.