What is the meaning of Philippians 2?

Introduction to Philippians 2

Philippians 2 stands as one of the most profound theological chapters in the New Testament, containing what scholars often call the “Christ Hymn” (verses 5-11). This magnificent passage presents the most comprehensive description of the Messiah’s humiliation and exaltation found in Scripture. The chapter weaves together deep theological truth with practical exhortations about unity, humility, and faithful service in the body of believers.

What makes this chapter particularly remarkable is how Sha’ul (Paul) seamlessly integrates sublime christology with practical congregational life. Through carefully crafted Greek poetry and profound theological insight, he presents Yeshua’s example as the ultimate model for believers’ relationships with one another, demonstrating how the deepest truths about God should shape our daily interactions and attitudes.

Context of Philippians 2

This chapter falls within Sha’ul’s letter to his beloved congregation in Philippi, written while he was under house arrest in Rome around 60-62 CE. The immediate context shows Sha’ul addressing challenges of unity and selfishness within the Philippian community, building on his exhortations in chapter 1 about standing firm in one spirit and striving together for the faith of the gospel (Philippians 1:27).

The broader context reveals Philippi as a Roman colony where citizenship and status were highly valued. This backdrop makes Sha’ul’s emphasis on heavenly citizenship and the supreme example of Messiah’s self-emptying particularly pointed. The chapter bridges between Sha’ul’s personal testimony and encouragement in chapter 1 and his warnings against false teachers and call to rejoice in chapter 3.

Within the larger New Testament narrative, this chapter provides one of the clearest presentations of Yeshua’s divine nature and voluntary humiliation. It connects to themes of divine servanthood found in Isaiah 53 and anticipates the ultimate exaltation described in Revelation 5, where every knee bows and every tongue confesses Yeshua as Lord.

Ancient Key Word Study

• φρονεῖτε (phroneite) – “have this mind/attitude” (v.5): This present active imperative verb comes from φρονέω, indicating continuous action. It refers not just to thinking but to a complete mindset that shapes behavior. The word appears multiple times in Philippians, emphasizing the importance of proper spiritual perspective.
• μορφῇ (morphē) – “form” (v.6): This crucial term denotes essential nature rather than mere external appearance. Unlike σχῆμα (outward form), μορφή refers to the fundamental character of something. Its use here affirms Yeshua’s divine nature while in human form.
• ἁρπαγμὸν (harpagmon) – “something to be grasped” (v.6): A rare word in ancient Greek literature, appearing only here in the New Testament. It can mean either “something to be held onto” or “something to be seized.” The ambiguity enriches the theological meaning of Messiah’s self-emptying.
• ἐκένωσεν (ekenōsen) – “emptied” (v.7): From κενόω, this verb describes Messiah’s voluntary self-limitation. It doesn’t imply loss of divine nature but rather the setting aside of divine prerogatives. The word carries connotations of complete self-giving.
• σχήματι (schēmati) – “appearance/fashion” (v.8): Contrasting with μορφή, this term refers to outward form or appearance. Its use here emphasizes that while Yeshua appeared externally as human, His essential divine nature (μορφή) remained unchanged.
• ὑπερύψωσεν (hyperypsōsen) – “highly exalted” (v.9): A compound word combining ὑπέρ (above) with ὑψόω (to lift up). This rare term, used only here in the New Testament, emphasizes the supreme nature of Messiah’s exaltation.
• κατεργάζεσθε (katergazesthe) – “work out” (v.12): This compound verb suggests thorough, complete action. It implies bringing something to its full completion, emphasizing the process of salvation being worked out in believers’ lives.
• γογγυσμῶν (goggysmōn) – “grumblings” (v.14): This onomatopoeic word imitates the sound of murmuring. It deliberately echoes the Septuagint’s description of Israel’s wilderness complaints, warning against similar attitudes.
• σπένδομαι (spendomai) – “being poured out” (v.17): A cultic term referring to drink offerings, used metaphorically for Sha’ul’s potential martyrdom. It connects his service to ancient Jewish sacrificial practices.

Compare & Contrast

• The use of φρονεῖτε (have this mind) in verse 5 rather than νοεῖτε (think) emphasizes ongoing mindset formation rather than mere intellectual understanding. This choice underscores the transformative nature of Christ-like thinking.
• The careful distinction between μορφῇ (essential form) and σχήματι (outward appearance) in verses 6-8 preserves both Messiah’s divine nature and genuine humanity. This precise terminology avoids both docetic and adoptionist heresies.
• Verse 7’s ἐκένωσεν (emptied) was chosen over ταπεινόω (humble) to emphasize voluntary self-limitation rather than mere lowering of status. This theological precision maintains both Messiah’s sovereignty and servanthood.
• The compound ὑπερύψωσεν (highly exalted) in verse 9 rather than simple ὑψόω (exalt) emphasizes the supreme nature of Messiah’s exaltation, surpassing all other exaltation.
• The phrase “work out your salvation” (κατεργάζεσθε) employs a more intensive form than simple ἐργάζομαι, emphasizing thorough, complete action rather than mere effort.
• The use of γογγυσμῶν (grumblings) rather than general terms for complaint connects directly to Israel’s wilderness experience, providing historical warning.
• The metaphor σπένδομαι (being poured out) chosen over general terms for death connects Sha’ul’s potential martyrdom to temple worship, elevating its spiritual significance.

Philippians 2 Unique Insights

The Christ Hymn (verses 6-11) displays remarkable poetic structure in Greek, suggesting it may have been an early Christian hymn that Sha’ul incorporated. Its careful parallelism and rhythmic qualities point to liturgical use in early congregations. Some scholars see it structured in six strophes, moving from pre-existence through incarnation to exaltation.

Early church fathers like Ignatius and Polycarp frequently referenced this passage, particularly in discussions about Messiah’s divine and human natures. Their interpretations influenced later christological debates, especially at the Council of Chalcedon. The hymn’s elegant balance between divine and human aspects of Messiah provided crucial vocabulary for orthodox christology.

Rabbinic literature offers interesting parallels to the concept of self-emptying. The Midrash on Psalm 113 discusses how God “descends” to care for His creation, though these texts post-date the New Testament. The Dead Sea Scrolls community’s emphasis on humility and communal harmony provides important background for understanding the ethical exhortations in this chapter.

The phrase “in the form of God” (ἐν μορφῇ θεοῦ) may echo Genesis creation language where humanity was made in God’s image. This connection suggests Messiah as both the true image of God and the model for restored humanity. Ancient Jewish speculation about Adam’s pre-fall glory may inform the passage’s understanding of Messiah’s role.

Philippians 2 Connections to Yeshua

This chapter presents one of Scripture’s clearest affirmations of Yeshua’s full deity and humanity. The description of His pre-existence “in the form of God” establishes His eternal divine nature, while His voluntary self-emptying demonstrates both His sovereignty and servant heart. This portrayal connects to John 1:1-14 and Colossians 1:15-20, forming a comprehensive New Testament christology.

The pattern of humiliation followed by exaltation mirrors numerous Old Testament themes, particularly the Suffering Servant of Isaiah. Yeshua’s obedience “unto death” fulfills these prophetic patterns while establishing a new paradigm of divine power expressed through self-giving love. His exaltation to the highest place, where every knee bows and every tongue confesses Him as Lord, points to His ultimate revelation as King of kings.

Philippians 2 Scriptural Echoes

The Christ Hymn resonates deeply with Isaiah 53 and its portrayal of the Suffering Servant. The theme of voluntary humiliation followed by exaltation also echoes Psalm 22 and Isaiah 52:13-15.

The declaration that every knee will bow and tongue confess directly references Isaiah 45:23, where יהוה declares this about Himself. By applying this text to Yeshua, Sha’ul makes one of the strongest affirmations of Messiah’s deity in Scripture.

The exhortation to work out salvation with fear and trembling echoes Psalm 2:11 and Isaiah 66:2, connecting Christian discipleship with traditional Jewish concepts of godly fear.

Philippians 2 Devotional

This magnificent chapter challenges us to embrace the mind of Messiah in our daily lives. The profound theological truth about Yeshua’s self-emptying love isn’t meant merely for academic consideration but for transformation of our relationships and attitudes. How might our interactions change if we consistently chose the path of humble service rather than self-assertion?

The command to work out our salvation with fear and trembling reminds us that spiritual growth requires intentional effort while remaining God’s work within us. This paradox invites us to active participation in our sanctification while maintaining humble dependence on divine grace. Consider how this balance might reshape your approach to spiritual disciplines and daily choices.

Sha’ul’s example of viewing his potential martyrdom as a drink offering challenges us to reframe our sacrifices as worship. What current challenges might become opportunities for joyful offering to God? His call to shine as lights in a dark world invites us to consider how our unity and pure living might witness to God’s transforming power.

Did You Know

• The Christ Hymn’s poetic structure follows patterns found in both Greek and Hebrew poetry, suggesting it may have been used in early Christian worship services.
• Philippi was a Roman colony where citizenship was highly prized, making the language of heavenly citizenship particularly meaningful to the original recipients.
• The term “form of God” (μορφή θεοῦ) was a technical philosophical term in Greek thought, carefully chosen to communicate Messiah’s true divine nature.
• The progression of Messiah’s humiliation follows the exact opposite pattern of ancient Roman triumph processions, highlighting the counter-cultural nature of divine power.
• The command to “work out your salvation” uses terminology from Greek mining, suggesting the idea of bringing out what God has placed within.
• The metaphor of being “poured out as a drink offering” references both Jewish sacrificial practice and Roman ceremonial libations, speaking meaningfully to both audiences.
• The warning against “grumbling” uses the same term the Septuagint uses for Israel’s wilderness complaints, providing a cautionary historical parallel.
• The phrase “every knee shall bow” was particularly powerful in Roman Philippi, where knee-bowing was a gesture reserved for emperor worship.
• The description of believers as “lights in the world” may reference the city of Philippi’s elevated position, visible for miles around.
• The term “running in vain” draws from Greek athletic imagery, a theme Sha’ul frequently employs in his letters.