The Mind That Was in Christ Jesus: A Home Group Study on Philippians 2
Philippians 2:1-11 (the Christological hymn), with application verses 12-30
What's something you know you *should* do but keep putting off? (Take a moment—I'll wait.) Now flip that: what's something you've been *uncomfortable* doing for someone else—that's where we're heading tonight.
Philippians 2:1-11 (BSB): Therefore if you have any encouragement in Christ, if any comfort from His love, if any fellowship with the Spirit, if any affection and compassion, then make my joy complete by being like-minded, having the same love, being united in spirit and purpose. Do nothing out of selfish ambition or empty pride, but in humility consider others more important than yourselves. Each of you should look not only to your own interests, but also to the interests of others. Let this mind be in you which was also in Christ Jesus: Who, existing in the form of God, did not consider equality with God something to be grasped, but emptied Himself, taking the form of a servant, being made in human likeness. And being found in appearance as a man, He humbled Himself and became obedient to death—even death on a cross. Therefore God exalted Him to the highest place and gave Him the name above all names, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.
- morphē theou (μορφὴ θεοῦ)
- (morphē theou) — A Greek philosophical term (morphē) meaning 'the outward form or expression of essential nature.' In Philippians 2:6-7, it describes Christ 'existing in the form of God' — possessing the very nature and rank of God — then taking 'the form of a servant.' The morphological contrast is between divine essence and servant essence.
- ekenōsen (ἐκένωσεν)
- (ekenōsen) — Literally 'to make oneself nothing' (from kenē, 'empty'). This is the heart of the Christological hymn (Philippians 2:7). Not the loss of deity but the restraint of divine privileges — living as a servant, not exercising royal prerogatives. This term became foundational in church Christology (the kenotic theory of Christ's person).
- tapeinophrosunē (ταπεινοφροσύνη)
- (tapeinophrosunē) — Greek: tapeinophrosunē — from tapeinos (low, humble) + phrēn (mind). A cardinal virtue in early Christianity (Colossians 3:12, 1 Peter 5:5). In Philippians 2:3, Paul commands this as the attitude that 'considers others more important than yourselves.' It is not self-debasement but other-elevation — looking not to your own interests but to the interests of others.
Paul wrote Philippians around 60-62 CE from imprisonment, likely house arrest in Rome. The Philippian church—first in Europe—faced disunity despite their faithful support of Paul. The Christological hymn in chapter 2 addresses this: pride and selfish ambition contradict a gospel of servant-leadership.
- 1.
When Paul uses four different words for unity in just two verses—'like-minded,' 'united in spirit,' 'one purpose,' 'united in soul'—what's he trying to shake up in this church? Why one word isn't enough?
investigate - 2.
What's the difference between agreeing on doctrine and being 'united in soul'? Have you ever experienced both?
investigate - 3.
How do you picture Christ 'emptying' himself? Does it feel like loss—or something else?
investigate - 4.
Here's the tension: Paul says 'work out your salvation' AND 'God works in you.' Are these fighting each other, or holding hands?
investigate - 5.
How does 'being blameless in a crooked generation' connect to what God was doing with Israel—yet take it further?
investigate - 6.
Think of your hardest relationship right now. What would it actually *look like* this week to consider that person's interests as more important than your own—specific, concrete, not just a feeling?
investigate - 7.
Grumbling and complaining—does that actually matter that much? Paul links it directly to 'shining as lights.' What's the connection?
investigate
The passage teaches that Christ's 'emptying' wasn't loss of deity but restraint of divine privileges—the supreme act of love, not diminishment. True unity goes deeper than doctrinal agreement to Spirit-created soul-bond. Paul's 'work out' + 'God works in' isn't a contradiction but synergism—divine enablement and human responsibility together. Grumbling isn't a small sin—it blinds the church's witness. And every knee will bow to the One who emptied himself for us.
In what specific relationship in your life is "looking to the interests of others" most difficult? What would it actually look like this week to "have the mind of Christ" in that specific situation — not just think differently, but serve concretely?
1. When Paul uses four different words for unity in just two verses—'like-minded,' 'united in spirit,' 'one purpose,' 'united in soul'—what's he trying to shake up in this church? Why one word isn't enough?
Paul is distinguishing between intellectual agreement ('same mind') and relational, affective unity ('united soul'). True Christian unity is not merely doctrinal consensus — it's heart-bond. The repetition is deliberate intensification: the Spirit creates a love-bond that goes deeper than opinion.
Theological scholarship has increasingly emphasized the 'functional' rather than 'ontological' reading of kenosis — Christ did not cease to be God but voluntarily restricted the independent exercise of divine attributes. This reading preserves both the full divinity and full humanity of Christ. — Training-assisted (representative of scholarly consensus) [4]
2. What's the difference between agreeing on doctrine and being 'united in soul'? Have you ever experienced both?
Paul is distinguishing between intellectual agreement ('same mind') and relational, affective unity ('united soul'). True Christian unity is not merely doctrinal consensus — it's heart-bond. The repetition is deliberate intensification: the Spirit creates a love-bond that goes deeper than opinion.
3. How do you picture Christ 'emptying' himself? Does it feel like loss—or something else?
The text says Christ 'took the form of a servant' — the very nature that was 'grasped' (his divine status) was set aside in favor of servant-hood. The emptying was not ontological (losing deity) but functional (not exercising divine privileges). This is not loss but love in action.
John Gill expands on the 'consolation in Christ' as solid, strong, and everlasting consolation 'founded on the greatness of his person, as God our Saviour, on the fulness of his grace, the efficacy of his blood, the perfection of his righteousness and sacrifice.' — John Gill [2]
Theological scholarship has increasingly emphasized the 'functional' rather than 'ontological' reading of kenosis — Christ did not cease to be God but voluntarily restricted the independent exercise of divine attributes. This reading preserves both the full divinity and full humanity of Christ. — Training-assisted (representative of scholarly consensus) [4]
4. Here's the tension: Paul says 'work out your salvation' AND 'God works in you.' Are these fighting each other, or holding hands?
Paul is not presenting two separate mechanics but describing one reality from two perspectives. The passive voice in Greek ('God works in you') emphasizes divine enablement, while the active 'work out' calls for vigorous personal engagement. Calvinists and Arminians both find themselves in this text — but the text itself holds both poles without resolving them into a system.
5. How does 'being blameless in a crooked generation' connect to what God was doing with Israel—yet take it further?
Paul inverts Moses' warning: where Israel failed (becoming a 'crooked and perverse generation' in Deuteronomy 32:5), the church succeeds through Christ's Spirit. The believing community becomes what Israel was called to be — a light to the nations. This is not replacement theology but fulfillment: the grafted-in community bears the olive tree's intended fruit (Romans 11:17-24).
6. Think of your hardest relationship right now. What would it actually *look like* this week to consider that person's interests as more important than your own—specific, concrete, not just a feeling?
The text says Christ 'took the form of a servant' — the very nature that was 'grasped' (his divine status) was set aside in favor of servant-hood. The emptying was not ontological (losing deity) but functional (not exercising divine privileges). This is not loss but love in action.
John Gill expands on the 'consolation in Christ' as solid, strong, and everlasting consolation 'founded on the greatness of his person, as God our Saviour, on the fulness of his grace, the efficacy of his blood, the perfection of his righteousness and sacrifice.' — John Gill [2]
Jamieson-Fausset-Brown emphasizes that the oldest manuscripts read 'Have this mind in you' — pushing readers not to Paul's example but directly to Christ's. The grammar suggests a present reality: 'let this mind BE in you' — not merely 'think about this' but 'be transformed by this thinking.' — Jamieson-Fausset-Brown [3]
7. Grumbling and complaining—does that actually matter that much? Paul links it directly to 'shining as lights.' What's the connection?
Paul inverts Moses' warning: where Israel failed (becoming a 'crooked and perverse generation' in Deuteronomy 32:5), the church succeeds through Christ's Spirit. The believing community becomes what Israel was called to be — a light to the nations. This is not replacement theology but fulfillment: the grafted-in community bears the olive tree's intended fruit (Romans 11:17-24).
- [1]Matthew Henry
- [2]John Gill
- [3]Jamieson-Fausset-Brown
- [4]Training-assisted (representative of scholarly consensus)