Some have suggested that the themes of the kenosis hymn were instigated by
Paul's reflections on the meaning of Jesus washing His disciples' 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 in 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 finishes 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
It was Jesus' willingness to lay aside His rights of personal privilege and
to submit in the spirit of servanthood to the needs and concerns of others
that calls His followers to do the same.
Christ came into the world not as Lord but as servant. Therefore, to fulfill
one's 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 beings 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 Son 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 a complete manuscript of this sermon, go to www.preachersmagazine.org.)
In my preparation of this sermon on servanthood, I have chosen 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.
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1. For a more extensive examination of this comparison see Hawthorne, Word
Biblical Commentary, 78-79.
2. Craddock, Philippians, 41-43.
