Harmony in the Church: Philippians 4:2-3

I suspect that one of the major dilemmas that besets churches in our day is that of broken fellowship between its members. Something happens, something is said, something is done by one party to another, and then those two individuals have a falling out. It usually goes beyond the individuals to families, to circles, and eventually leads to factions: the “us” and the “them.” If you are unaware that this sort of thing goes on in churches, praise God. You have managed to operate in some twilight zone where you were unaware that this sort of thing happens among Christians. Many people on the outside of the church are aware of this reality, and they use it as an excuse to stay away from church. But really, is it any better on the outside? Do they really treat people better on the outside? No. The fact of the matter is that wherever there are people, there is a propensity for disagreement, and disruption of relationships. We are all sinners and as such, each of us carries around within ourselves a depravity that unchecked has the potential to be destructive. Friendships are wrecked by it. Families are divided because of it. Homes are destroyed by it. And sadly, even churches are not immune to it. While we may recognize the reality of broken relationships in every stratum of society, it is especially tragic when it affects the church of Jesus Christ.

In John 17, we have a record of the prayer of Jesus uttered in the Garden of Gethsemane moments before His betrayal. And in that prayer, His attention was not directed only toward the agonies He was about to suffer, but to a broader scope of concern. As He prayed for His disciples, Jesus said (Jn 17:20-21), “I do not ask on behalf of these alone, but for those also who believe in Me through their word; that they may all be one; even as You, Father, are in Me and I in You, that they also may be in Us, so that the world may believe that You sent Me.” Notice the reason for His prayer. So that the world may believe that You sent Me.

He repeated the concern in the next two verses, praying: “The glory which You have given Me I have given to them, that they may be one, just as We are one; I in them and You in Me, that they may be perfected in unity, so that the world may know that You sent Me, and loved them, even as You have loved Me.” Again notice the reason: So that the world may know that You sent Me, and loved them, even as You have loved Me

When the followers of Jesus Christ are divided, it causes the world to doubt the claims of Christ. It causes lost people to assume that we have no more answers to life’s problems than they have. It causes them to reject the love of God that we claim to have come to know. Do you have a friend or a loved one, a neighbor or a coworker who is resistant to the Gospel of Christ? Have you examined your relationships to see if you may be poisoning the well of grace by broken fellowship with another believer?

And while we may think that once upon a time there was a glory day in the past when Christians did not wrestle with this issue of broken fellowship, the Bible demonstrates otherwise. The echo of that prayer of Christ had hardly vanished from the garden before the believers began experiencing the very division that concerned the heart of Christ in His hour of prayer. Here in the first century, in the very beginnings of the Church of Jesus Christ, Paul speaks about a rift between two church members and calls for the resolution of it.

Some of the English translations use a rigidly literal English phrase to describe the goal for this relationship: that they might be of the same mind. The NIV has agree with each other. In the NASB, we find Paul’s exhortation translated that these two Christians might live in harmony. Do you think it would be an insult if I said to this choir, “You never sing in unison!” If you do, then you don’t realize that choirs are not supposed to sing in unison. They sing in harmony. There on the printed page of their anthems are four notes in exactly the same location. One person can’t sing four notes. But four people can sing them. And the sound resonates beautifully when those four distinct notes blend together in harmony. Everyone knows their part. The bass, the tenor, the alto, and the soprano. Where are the Sopranos? Some people are so unfamiliar with the concept of harmony, they think that the Sopranos are part of the Mafia. They will go to lunch today and say, “There were half a dozen Sopranos at church today,” and everyone will think we are operating an organized crime ring. No, we have a choir who understands what it means to be in harmony.

Like that choir, we are to be in harmony – not in our singing, but in our living. We don’t have to be clones of one another – robots who come in semiweekly to be reprogrammed. There is room for individuality in the body of Christ. There is, in fact a demand for it. Each of us have different personalities and areas of giftedness. And for the body to operate properly, each part must work in harmony together. This is what Paul said in 1 Corinthians 12:21, “the eye cannot say to the hand, ‘I have no need of you’; or again the head to the feet, ‘I have no need of you.’” We need for each one to be the individual God created us to be, but to do it in harmony, working together with every other part of the body of Christ so that we might be and do all that God intends for His church. When there is a lack of harmony, the church is crippled. It is handicapped, because two or more of its members have ceased working together. This is what Paul confronted with this call to harmony.

I am certain, or at least I hope, that we would all agree with the theoretical need for harmony. Where we need divine assistance is in the pragmatic implementation of it. How do we heal the ruptured fellowship and return to the harmony God intends for us – the harmony for which Christ prayed? I believe this passage is one of several which are especially helpful in that task.

I. Harmony in the Church Requires Mutual Responsibility (v2)

I urge Euodia and I urge Syntyche …

Notice that Paul does not take sides. He gives the same exhortation to both parties. It is of interest that he doesn’t address the cause of their rift, and he doesn’t address who is at fault. The fact of the matter is that those things are unimportant. What is important is that here are two sisters in Christ, who do not get along, and it is a black-eye on the testimony of the church. So, each party needs to take responsibility and make things right. There is no room for one to say, “Well, I will forgive her if she comes to apologize to me.” There is no room for the other to say, “If I did something wrong to her she needs to come and tell me.” The demand is for each one to take responsibility for the broken relationship and go forward. On both sides there is a need for forgiveness. And if you harbor bitterness toward another believer until that person confesses their wrongdoing, you will become a very miserable person. Extend forgiveness EVEN IF the other person never acknowledges that they have done wrong.

Sitting and waiting for the other person to move toward reconciliation does nothing for harmony. Actively seeking restoration of fellowship is the first step in the right direction. Each one must do this. That means if you know of a hindered relationship you have with someone in the church, you need to go make it right. Don’t go issuing blame. Don’t go in a spirit of bitterness. Don’t even go and say, “I want you to know I forgive you for what you did to me.” That will only widen the gap. Forgive them in your heart, give up the grudge. That is easier said than done. Here’s a little secret of how to do it. Think about what that person did to you, and how it makes you feel. Now think about the worst sin you have ever committed, and how that must make God feel. Then think about this – if the blood of Jesus is enough to reconcile you to the holy God you offended by your sin, then it is enough to reconcile you to this brother or sister in Christ for a lesser matter. So go to them and say, “I am sorry we have been not getting along well. I am ready to put it in the past. Will you?” And then, by your actions and attitude, demonstrate your genuine Christian love for that person.

Now, what if they don’t receive you? What if they tell you to go fly a kite? Well, notice what else Paul says:

II. Harmony in the Church Requires Intervention and Accountability (v3)

Indeed, true companion, I ask you to help these women.

To ensure that the process of reconciliation is taking place as it should, Paul says to a trusted fellow worker at Philippi that he should intervene and see to it that they settle matters. Sometimes, we aren’t willing to do our part, or the other person isn’t willing to receive us, so it becomes necessary to involve a third party who can hold both sides accountable. Paul didn’t invent this idea. It is straight from Jesus. In Matthew 18, He prescribed a process for dealing with differences between believers. There in Matthew 18:15-17, Jesus says when there is a dispute between believers, they should have a private conversation about it. And if the matter is not resolved, one or two others should get involved. So here in Philippians Paul appeals to his true companion or loyal yokefellow to help the women resolve their disharmony.

Some have speculated about the identity of this companion or yokefellow. We do not know who this person was, and we have no way to determine it, but perhaps this is intentional. In Galatians 6, Paul says when a brother falls into sin, “you who are spiritual” should intervene to restore him. Who is spiritual? Well, apparently those who get involved and seek to restore the erring brother. So here, who is Paul’s true companion and loyal yokefellow? Anyone who for the sake of harmony in the Church steps in to resolve the differences between believers. It could be you or me, if we are willing to let God use us in this way.

III. Harmony in the Church Requires Transformed Attitudes (v2)

Live in harmony in the Lord

In order for there to be harmony restored to the Philippian church, Euodia and Syntyche need to have a change in attitude. The Greek wording here is literally to think the same. Now, how can these two women who have had some sort of falling out begin to think the same? It is only possible in the Lord. If they remain concentrated on their own likes and dislikes, tastes, preferences, and opinions, then there will always be grounds for disharmony. But if there thoughts are lifted above these petty matters, and fixed on the Lord Jesus Christ, then they will be transformed by the renewing of their minds.

The Greek word in this verse which refers to thinking or attitude is a form of the the verb phroneo. It occurs in two other significant passages in the book of Philippians. Look back at Chapter 2, verses 5-8 –

Have this attitude (that’s the same Greek verb) in yourselves which was also in Christ Jesus, who, although He existed in the form of God, did not regard equality with God a thing to be grasped, but emptied Himself, taking the form of a bond-servant, and being made in the likeness of men. Being found in appearance as a man, He humbled Himself by becoming obedient to the point of death, even death on a cross.

So the attitude of Christ is a humble, self-denying, self-emptying attitude. He became a servant; The God of the Universe became a man. For our benefit, He laid His own glory by, and became like us. And His humble condescension involved obedience, surrender, suffering, and even death in the cruelest form imaginable. Bear in mind that Paul’s intent is not solely Christological, for he begins by saying, have this attitude in yourselves, and then he explains the attitude. So, as we look at Christ, we can emulate Him by forsaking our own preferences and tastes for the service and benefit of others.

Another important place where this Greek verb phroneo occurs is in 3:15, where Paul says that all mature Christians should have the same attitude. So, this tells us that a lack of harmony between believers indicates a lack of spiritual maturity on one or both parts. Where there spiritual maturity, there is a common attitude. Of course this attitude is reflective of the mind of Christ in 2:5-8, but Paul describes in Chapter 3, verses 7 through 14 how this takes shape in the life of the Christian. You remember how we have described that attitude: self-denying, Christ-prioritizing, righteousness-receiving, resurrection-pursuing, limitation-recognizing, past-forgetting, forward-reaching, onward-pressing.

Now, tell me, if our attitudes were like this, where would there be room for disharmony? Within this attitude, there is openness for diversity of preferences and tastes and opinions, but ultimately a surrender of the self for the sake of another and for the sake of Christ. This is how we live in harmony in the Lord.

IV. Harmony in the Church Requires a Churchwide Commitment to the Mission of the Gospel (v3) …these women who have shared my struggle in the cause of the gospel, together with Clement also and the rest of my fellow workers, whose names are in the book of life.

The tragedy of the fallout between Euodia and Syntyche is that it hindered a great work that had been going on for the Gospel in Philippi since Paul’s first visit there in Acts 16. They shared my struggle in the gospel Paul says. The word in Greek is synathleo. The root is the origin of our word athletics. They were on the same team. This team is striving together to reach the world for Christ. But when the team is not playing together in harmony, then it becomes harder to complete that task.

I need not remind you that the stakes in this task are eternal. Souls are hanging in the balance. Will they spend eternity with God in heaven, or separated from Him in hell? This much we know: when the church is splintered by disagreements and conflict, then the harmony of the team is ruptured. So we are preoccupied with petty concerns while the world waits for us to get back to the task to which God has called us – sharing the gospel with a lost and dying world. So the call is to for unity for the sake of unity. So many churches are aiming for this – unity with no unifying foundation. The call is to unity for the sake of the Gospel. The Mission of the Gospel is the foundation of our unity and it is the goal of our unity. Since Christ has redeemed us by this Gospel, and called us to share it with others who face the potential of eternal hell, what other issue could be so important to keep us divided in the body of Christ? For this cause, we can live in harmony.

And we must realize that if we are not willing to be at harmony with our brothers and sisters in Christ, we are making a very bold statement. We are saying that we refuse to have the mind of Christ in us, we refuse the assistance of other believers who would reconcile us, we refuse to be a colaborer in the advance of the gospel. In fact, we are saying that we have little regard for Jesus Christ, who prayed that we would be one in Him so that the world would know Him.