Some have suggested that the themes of the kenosis hymn were
instigated by Paul’s reflections on the meaning of Jesus washing His
disciple’s feet as recorded in John’s Gospel. While it is unlikely
that Paul would have had access to the writings of John, the parallels between
John 13 and Philippians 2 are profound. The entire hymn highlights the same
servant themes found in the Gospel story.
In John 13:3, Jesus knows that He came out from God and was
going back to God; in Philippians 2:6, Jesus is the form of God. In John 13:4,
Jesus gets up from the table and lays aside His outer garments; in Philippians
2:7a, Jesus empties himself—lays aside His divine nature (cf. moffatt).
In John 13:5, Jesus takes a towel and wraps it around himself, puts water
in a bowl, and begins to wash His disciples’ feet—the task of
a servant. In Philippians 2:7b, Jesus humbles himself and takes the form of
a servant. In John 13:12, Jesus finished serving, puts His outer garments
back on, and sits down at the head of the table. In Philippians 2:9, God exalts
Jesus to the highest place and gives Him the name that is above every name.
In John 13:13, Jesus says, “You call me ‘Teacher’ and ‘Lord’
and rightly so, for that is what I am.” In Philippians 2:11, every tongue
will confess that Jesus Christ is Lord.1
It is also interesting to note that both John’s and Paul’s
purposes are the same. Both accounts summarize the essence of Jesus’
life and teaching as servanthood for the purpose of calling His followers
to do the same.
During Advent, it is appropriate to refer to the Suffering Servant
themes found in Isaiah. There we discover that the God-sent Messiah will not
bring redemption through military might, but through suffering with and for
his people. That is precisely what God has exalted and vindicated in the life
of Jesus: self-denying service for others to the point of death with no claim
of return and no eye upon a reward. Thus, Fred Craddock declares, “The
Christ-hymn stands in the church’s Scripture not only to define lordship
and discipleship, but also as a judgment upon the kind of triumphalism that
abandons the path of service and obedience.”2
Christ came into the world not as Lord but as servant. Therefore,
to fulfill ones’ obligation as a citizen of the heavenly kingdom requires
the emptying of all self-serving prestige and power, as Christ did, and to
take on the role of a servant. To share in Christ’s sufferings (3:10)
also means that we share His mind-set of being poured out in the service of
others.
While Paul’s admonition is to “work out your own
salvation with fear and trembling” (2:12, nrsv), this is not a works
righteousness. We never choose by will to be what we are not also in nature.
No human begins can willingly choose to lay down their rights and to pour
out their life in service to others unless God enables that choice. That is
why Paul makes it clear: “For it is God who is at work in you, enabling
you both to will and to work for his good pleasure” (v. 13, nrsv).
The proper response to God’s work within us is an attitude
of humble commitment to those around us. A spirit of self-sacrifice is an
expression to others of the love exemplified in Christ, love that was “obedient
to death—even death on a cross!” (2:8). True servanthood puts
others’ needs above our own. The Song of God had every right not to
choose the path of the suffering servant, but chose to pour out His life for
the glory of God.
(For the full manuscript
of this sermon go to www.preachersmagazine.org and click on “Sermons.”)
In my preparation of this sermon on servanthood, I have chose
to paraphrase the passage in my own words for clarification: “For the
very fact Jesus was in the form of God, He willingly took on the form of humanity,
specifically that of a servant. And if that were not enough, He humbled himself
even further, going so far as to actually die a criminal’s death, demonstrating
that love in its highest and most divine form is ‘poured out’
in selfless and sacrificial ways. Therefore, as recipients of ‘poured
out love,’ let us also live the ‘poured out life’ of our
utterly selfless Master.”
Love is never able to function for long without sacrifice. Infatuation
is a temporary feeling. Love is a conscious and continuous decision. Therefore,
love in its highest form is self-giving servanthood. Jesus proved that not
only in the Incarnation, but also in His life, death and resurrection. The
sermon could highlight the remarkable similarities between Philippians 2 and
John 13, demonstrating that agape is more than mere words—it is hard
work.
However, the sermon should be careful not to mistake good works
for a servant’s heart. Anyone can serve to receive—only agape
serves without demand for reciprocity. We cannot give what we do not have.
Only as Christ’s Spirit flows through us are we able to pour ourselves
out in loving service.
The sermon could close by offering several ways the church could
live out this call in practical ways. Challenge the congregation to find one
way to tangibly serve another person in Jesus’ name that week.
1. For a more extensive examination of this comparison see Hawthorne, Word
Biblical Commentary, 78-79.
2. Craddock, Philippians, 41-43.
