Self-Giving Love

Christ’s example in John shows that divine life is expressed through service.

The Biblical scholar N.T. Wright, when referencing the words of Paul in Philippians 2:5-11, writes, “The ‘self-emptying’ does not mean Christ ceases to be God, but that he shows what true divinity is—self-giving love.”¹

What Wright defines here is the Christian doctrine of kenosis, named for the word Paul uses in Philippians 2:7, where Paul writes that Christ “emptied himself.” In mainstream Christian theology, kenosis refers to the eternal God the Son’s self-emptying in the incarnation. This undertaking was not a loss of divinity but a voluntary renunciation of the privileges of divinity so that he might live a life fully as a human being. Philippians 2:5-11 is therefore Paul’s classic presentation of the incarnation of the preexistent God the Son.

However, not all scholars agree. For instance, consider the words of Karl-Josef Kuschel:

Kuschel argues that when we leave behind Hellenistic interpretations of Philippians 2 and instead consider it from a Jewish background, there is no clear evidence for the preexistence of Christ in any metaphysical sense.

J.A.T. Robinson writes:

Some German Bible students (Klaus Berger, Anton Vögtle/Vogtle) are often cited by other scholars to argue against the preexistence of Christ argument. Jerome Murphy-O’Connor is also often cited as explaining that those who begin with the assumption of preexistence tend towards that interpretation, but that this view cannot be derived from the text.

Other scholars, such as James Dunn, argue strongly for an Adam-Christ reading of Philippians 2:

While the Adam-Christ reading has a lot going for it, I want to propose another reading in which Paul summarizes Christ’s humility in Philippians 2 based on an event just prior to his death, when he washed his disciples’ feet, as recorded in John 13.

Consider what Jesus said after he performed his act of humility in comparison with the words of Paul:

• John 13:14-15—“If I then, your Lord and Teacher, have washed your feet, you also ought to wash one another’s feet.”
• Philippians 2:3–5—“Do nothing from selfish ambition… but in humility count others more significant than yourselves… Have this mind among yourselves, which was also in Christ Jesus.”

In both passages, the context is not primarily doctrinal, but ethical, where the act (washing feet/self-emptying) becomes the pattern for love between disciples. Paul’s description of Christ’s humility is not an isolated theological text but an illustration of what he writes in the first few verses. The same is true in John 13, where Jesus’ act of washing feet serves as a demonstration of the new commandment to love (John 13:34-35).

The scene begins in John 13 with a reminder of Jesus’ origin, and we can compare that too with Philippians:

• John 13:3-4—Jesus knows his origin (“from God”) and his destiny (“to God”) before he lays aside his garments.
• Philippians 2:6-9—Jesus, “though he was in the form of God… emptied himself… therefore God has highly exalted him.”

Both passages speak about the New Testament principle of humility leading to glorification (1 Peter 5:6-7; Matthew 23:12; Luke 14:11). In John, this is symbolic as Jesus takes off his garment, a symbol of status, before putting it back on (John 13:12). In Philippians Paul explains it existentially—he humbled himself to obedience and then is exalted. The scene in John is a parable of the hymn in Philippians.

John and Paul both use participial clauses, enabling us to see the mindset of Jesus that leads to action:

• John 13:3 begins with “Jesus knowing” (εἰδώς, eidōs).
• Philippians 2:6 begins with “Who, being in the form of God” (KJV) (ὑπάρχων, hyparchōn).

In John, Jesus knows his divine status yet acts as a servant, and in Philippians, Jesus exists in divine form yet empties himself. In both instances, being godly is expressed by selfless love instead of grasping at power.

The Greek of John 13:4 says Jesus “laid aside” (τίθησιν) his garments—the same verb used elsewhere for “laying down one’s life” (John 10:11, 17, 18). Therefore, his act of humility anticipates the cross, the ultimate “laying down” of self. In Philippians, Jesus’ emptying himself corresponds with this self-dispossessing that culminates in “obedience unto death.” So, both John and Paul speak about acts that culminate in the cross as the greatest expression of humility.

Both authors also speak about the idea of servant leadership:

• John 13:13-16—“You call me Teacher and Lord… If I then, your Lord and Teacher, have washed your feet… the servant is not greater than his master.”
• Philippians 2:7-11—Jesus takes the form of a servant and then is confessed as Lord.

Both passages teach us that true lordship is found in serving others. Jesus demonstrates his authority through the act of washing feet, and in Philippians, Jesus’ exaltation is directly tied to his humility.

The result of Jesus’ act in John and his self-emptying in Philippians is the same: glory to God.

• John 13:31–32—“Now is the Son of Man glorified, and God is glorified in him.”
• Philippians 2:9–11—“God has highly exalted him… to the glory of God the Father.”

God’s character is revealed in humble, selfless love. Thus, theology is enacted through humility rather than abstract metaphysics. It is important for us to understand things this way because both passages also teach us that these things serve as an example for us. After the washing, Jesus says, “I have given you an example.” (John 13:15). Paul says, “Have this mind among yourselves.” (Philippians 2:5). The example in Philippians is the same as Christ’s example in John, that divine life is expressed through service.

Summary Table of Parallels

 

Richard Morgan,
Simi Hills Ecclesia, CA

 

1. All Scriptural citations are taken from the English Standard Version, unless specifically noted.
2. Kuschel, K.-J. (1992). Born before all time: The Dispute over Christ’s Origin (J. Bowden, Trans.). Crossroad. (Original work published as Geboren vor aller Zeit? der Streit um Christi Ursprung).
3. Robinson, J. A. T. (1973). The Human Face of God. Westminster Press.
4. Dunn, J. D. G. (1980). Christology in the Making: A New Testament inquiry into the origins of the doctrine of the incarnation (2nd ed.). SCM Press.