The Mind That Emptied Itself
Philippians 2:1-11 (the Christological hymn), with application verses 12-30
What does it look like to truly 'empty yourself' — and why would anyone choose to do that?
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.
The Philippian church was the first European Christian community, founded by Paul around 50 CE. By the time Paul writes from imprisonment around 60-62 CE, the church faces internal disunity and external pressure — and Paul addresses both through the radical pattern of a Servant Savior who emptied himself.
- 1.
I've always wondered about this phrase 'emptied himself.' It sounds like loss, like becoming less. But the passage seems to say something different — that Christ was fully God, full of divine nature, and then chose to hold that back. How do we understand this 'emptying' without thinking Christ became less than God?
investigate - 2.
Paul uses four different words for unity and being of one mind in just a few verses. That's unusual — why pile up so many terms? What's the difference between thinking the same way about something versus being 'united in soul' with someone?
investigate - 3.
Verse 12 says 'work out your salvation' — like it's something we do! But verse 13 immediately says 'God works in you.' These feel like they should contradict each other. How are we supposed to hold both of these truths together — that we act and that God is working?
investigate - 4.
Paul says we should be 'blameless children' in a 'crooked generation,' then immediately says we'll 'shine as lights in the world.' What does it look like to hold both of those things together — to be innocent AND to stand out? How does that shape how we live in the middle of difficult relationships or tough circumstances?
investigate
In the middle of a church struggling with pride and division, Paul gives them — and gives us — the most radical alternative imaginable: a Savior whopossessed the very nature of God yet chose not to cling to his rights, but emptied himself in love. That same Spirit who raised Christ from the dead lives in us. We're not asked to empty ourselves in our own strength, but to 'have this mind' — to let Christ's way of thinking become our way of living. And when we do, we don't disappear. We shine.
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. I've always wondered about this phrase 'emptied himself.' It sounds like loss, like becoming less. But the passage seems to say something different — that Christ was fully God, full of divine nature, and then chose to hold that back. How do we understand this 'emptying' without thinking Christ became less than God?
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.
Matthew Henry sees the Christological hymn as the 'great pattern' of humility. He emphasizes that the inducements to brotherly love in verses 1-2 flow from the believer's experience of Christ's consolation — 'The sweetness we have found in the doctrine of Christ should sweeten our spirits.' — Matthew Henry [1]
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. Paul uses four different words for unity and being of one mind in just a few verses. That's unusual — why pile up so many terms? What's the difference between thinking the same way about something versus being 'united in soul' with someone?
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.
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]
3. Verse 12 says 'work out your salvation' — like it's something we do! But verse 13 immediately says 'God works in you.' These feel like they should contradict each other. How are we supposed to hold both of these truths together — that we act and that God is working?
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.
4. Paul says we should be 'blameless children' in a 'crooked generation,' then immediately says we'll 'shine as lights in the world.' What does it look like to hold both of those things together — to be innocent AND to stand out? How does that shape how we live in the middle of difficult relationships or tough circumstances?
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)