Advent is a time for folks who like to sing! God's people have always been
a singing people. From the earliest records of corporate worship in the Old
Testament the Psalms functioned as a hymnbook that put Israel's prayers to
music. The apostle Paul himself must have been a music lover because in his
correspondence with first-century churches he frequently mentioned the use
of psalms, hymns, and spiritual songs as a way of admonishing and encouraging
the community of faith (Ephesians 5:19; Colossians 3:16).
In the same way that you and I might reference songs in our sermons that express
spiritual truths we are trying to convey (e.g., "Because of our confidence
that God is with us in every storm, we can say, 'It is well, it is well with
my soul'"), so it appears that Paul also used segments of early Christian
songs to make his points more understandable (Ephesians 5:14; Colossians 1:15-18;
1 Timothy 3:16; 2 Timothy 2:11-13).
The most famous of these early songs is the beautiful hymn about the person
of Jesus as found in Philippians 2:6-11. This passage has come to be known
as the kenosis or Christ hymn from the Greek word ekenosen, meaning, "he
emptied." It has traditionally been considered as a rehearsal of the
Christ story in three movements: preexistence, existence, postexistence.1
It has also been viewed structurally as a portrayal of the sacrifice of Christ
(vv. 6-8) and the exaltation of Christ (vv. 9-11).
But just as in all scripture passages, it has a context (Dennis Kinlaw noted
that he once preached a sermon series on the verses before the famous verses).
Paul is trying to teach the church at Philippi the essential qualities of
their life together. In recalling their life as a community formed by the
gospel, Paul uses in verses 1-4 a number of key ideas from chapter 1: joy,
fellowship, love, partnership, affection, unity, and mind-set or attitude
(1:4, 5, 8, 13, 27); and does so in a language that assumes these experiences
are already genuinely theirs.
Paul begins in verse 1 with the tiny preposition ei. It can be translated
either "if" or "since," depending on the context. It is
the same word used by the devil to tempt Jesus in Matthew's Gospel (4:3, 6),
inferring less a question than a statement. "Since you are the Son of
God . . ." gives the temptation even more force. Paul is not questioning
the "encouragement in Christ" or "the consolation from that
love" (NRSV). Rather he is making a clear declaration that these are
indeed the foundation of their lives together.
Making a clear declaration of their benefits in Christ, Paul now asks them
to make his "joy complete" (2:2) by living in the light that they
have been given. For emphasis as well as clarity he says what he has in mind
in four expressions (all NRSV): being "of the same mind" (the phrase
does not refer to agreeing on everything, but to having a common attitude
or orientation); "having the same love, being in full accord" (joined
in their mission); "and of one mind" (he repeats the call for a
common attitude or mind-set). The word used twice in 2:2 and translated "mind"
is extremely important in this letter. The NRSV translates it "to think
this way" in 1:7, "be of the same mind" in 3:15, "their
minds are set" in 3:19, and "to be of the same mind" in 4:2.
By his double use of the word in 2:2, Paul is preparing those who are hearing
this letter read for his elaboration upon what the Christian mind-set, attitude,
or orientation is, beginning in 2:5: "Let this same mind be in you that
was in Christ Jesus."2
Therefore, the clear setting for the Christ hymn functions as a living example
of what life lived in the Kingdom means. "Paul's primary purpose for
composing this hymn was not theological or christological but ethical. The
goal he had in mind was not to give instruction in doctrine, but to reinforce
instruction for Christian living. And he did this by using Christ as the ultimate
model for moral action, as the supreme example of unselfish conduct."3
What does it mean to have the "in Christ Jesus" mind? It means to
be like Jesus. Paul sings a song so we won't forget.
The most important first step in any study of the Scriptures is to find a
good translation. Along with the original language, I have chosen to use two
secondary sources: the New Revised Standard Version and the translation provided
by Gerald Hawthorne in his excellent commentary on Philippians. I have found
it to be both grammatically feasible and exceedingly clear.
This way of thinking must be adopted by you, which also was the way of thinking
adopted by Christ Jesus. Precisely because he was in the form of God he did
not consider being equal with God grounds for grasping. On the contrary, he
rather poured himself out by taking the form of a slave, by being born in
the likeness of human beings, and by being recognized as a man. He humbled
himself, by becoming obedient even to the point of accepting death, and that
of all things, death on a cross. As a consequence, therefore, God exalted
him to the highest place, and conferred on him the name that is above every
name, in order that before the name that Jesus bears every knee might bow,
of heavenly beings, and of earthly beings, and of beings under the earth,
and in order that every tongue might openly and thankfully acknowledge that
Jesus Christ is Lord, to the glory of God the Father.4
The obvious need throughout this passage is Christlikeness in all our relationships.
The vertical relationship we enjoy with God can never be in right standing
unless our horizontal relationships are also in right standing. How we treat
one another is an expression of Christ's life among us. This passage serves
as an introductory 101 class for citizenship in the kingdom of God.
The Incarnation is God's ultimate yes to humanity. God knew we could not live
the life of love He called for through our own strength and wisdom. And so
at just the right time He took on human flesh to show us the more excellent
way. Jesus of Nazareth did not give up His deity in the Incarnation--rather
He took on the form of a servant. Advent is not divine subtraction--it is
holy addition.
The mind-set of Jesus during His life on earth serves as the model for what
it means to live one's life for others. Relationships previously defined by
manipulative power must now be defined by holy submission. Relationships previously
ordered by stringent demands and reciprocal rules must now be ordered by humble
servanthood and sacrificial love. This is the only kind of life honored by
God.
(For a complete manuscript of this sermon, go to www.preachersmagazine.org.)
I have chosen to frame the first three Advent sermons around the major themes
of the Incarnation as found in Philippians 2: humility, servanthood, and love.
The exchange of power for humility, supremacy for servanthood, and security
for love seems like a preposterous exchange. And yet we learn from Jesus that
it is that very exchange that God exalts.
To begin, the preacher might choose to focus on the issues of power and weakness.
We have been taught that only the strong survive and that power is to be grasped
at all costs. Not only does Darwin's law exist in societal and family structures,
but also it exists in the church. Everyone seems to want to know: "Who
is in charge?" That is the wrong question to ask. The Incarnation demonstrates
that the one with the most power is the one who willingly sets it aside for
the benefit of others.
The sermon could walk through the ways in which manipulative power has been
evidenced in our human relationships. Even some current religious philosophies
emphasize spiritual triumphalism to the dear expense of the sacrifice of love.
Offer contemporary illustrations of how apparent weakness offered in the name
of Jesus has overcome the abuse of power in the world. Focus on the truth
that while power can coerce people, only love can transform them.
_______________
1. Fred Craddock, Philippians, in the Interpretation Commentary (Atlanta:
John Knox, 1985), 40.
2. Ibid., 36-37.
3. Gerald Hawthorne, Philippians, in Word Biblical Themes Series
(Waco, Tex.: Word, 1987), 66-67.
4. Gerald Hawthorne, Philippians, in Word Biblical Commentary (Waco,
Tex.: Word, 1983), 75.
