Turn with me in your Bibles to Philippians chapter 4 as we continue our exposition in Paul's letter to the church in Philippi. And basically chapter 4 contains several exhortations and encouragements to the church in Philippi. So I'll read the chapter and then our focus will be verses 1 to 3. It's an exhortation to perseverance and to unity.

So beginning in Philippians 4 at verse 1.

Scripture Reading: Philippians 4

Therefore, my beloved and longed for brethren, my joy and crown, so stand fast in the Lord, beloved. I implore you, Odia, and I implore Syntyche to be of the same mind in the Lord. And I urge you also, true companion, help these women who labored with me in the gospel, with Clement also, and the rest of my fellow workers, whose names are in the book of life. Rejoice in the Lord always.

Again, I will say, rejoice. Let your gentleness be known to all men. The Lord is at hand. Be anxious for nothing, but in everything, by prayer and supplication, with thanksgiving, let your requests be made known to God.

And the peace of God, which surpasses all understanding, will guard your hearts and minds through Christ Jesus. Finally, brethren, whatever things are true, whatever things are noble, whatever things are just, whatever things are pure, whatever things are lovely, whatever things are of good report, if there is any virtue and if there is anything praiseworthy, meditate on these things. The things which you learned and received and heard and saw in me, these do, and the God of peace will be with you. But I rejoiced in the Lord greatly that now at last your care for me has flourished again.

Though you surely did care, but you lacked opportunity. Not that I speak in regard to need, for I have learned in whatever state I am to be content. I know how to be abased, and I know how to abound. Everywhere and in all things I have learned both to be full and to be hungry. both to abound and to suffer need.

I can do all things through Christ who strengthens me. Nevertheless, you have done well that you shared in my distress. Now you Philippians know also that in the beginning of the gospel, when I departed from Macedonia, no church shared with me concerning giving and receiving, but you only. For even in Thessalonica you sent aid once and again for my necessities.

Not that I seek the gift, but I seek the fruit that abounds to your account. Indeed, I have all and abound. I am full, having received from Epaphroditus the thing sent from you, a sweet-smelling aroma, an acceptable sacrifice, well-pleasing to God. and my God shall supply all your need according to his riches in glory by Christ Jesus. Now to our God and Father be glory forever and ever, amen.

Greet every saint in Christ Jesus. The brethren who are with me greet you. All the saints greet you, but especially those who are of Caesar's household. The grace of our Lord Jesus Christ be with you all, amen.

Well, let us pray.

Opening Prayer

Our Father in heaven, we thank you for the written word of the living and the true God. We know it's profitable for doctrine, for reproof, for correction, and for instruction in righteousness. We pray that you would thoroughly furnish us unto every good work, specifically in our passage, perseverance to stand fast in the Lord, and unity to be of the same mind in our Lord Jesus Christ. We ask that you would forgive us now for all of our sins and unrighteousness.

We pray that you would send forth your Holy Spirit, that Spirit of truth, who works by, through, with, and in that Word of truth. And may it be for the glory of the incarnate truth, our Lord Jesus Christ. And we pray in His most blessed name. Amen.

Well as I said,

Introduction

chapter 4 contains several encouragements and exhortations for the saints of Christ in this church in Philippi. And

Perseverance of the Saints

first we'll notice the perseverance of the saints in verse 1, and then secondly the pursuit of unity in verses 2 and 3. There's a concrete or a real life sort of application with reference to verses 2 and 3 with these two ladies named Euodia and Syntyche, but before we get to them, as I mentioned, the perseverance of the saints. If you go back to chapter three, specifically at verses 12 to 14, you see a pattern in the life of the Apostle Paul. This is a paradigm, this is an example, this is something for the saints of Christ to follow.

Notice in 3.12, not that I have already attained or am already perfected, but I press on, that I may lay hold of that for which Christ Jesus has also laid hold of me. So with reference to the life and ministry of the Apostle Paul, he was a persevering man. He was a steadfast man. He was a man who stood in the Lord.

And so here in chapter 4 at verse 1 he comes to exhort the people of God. Remember as well in chapter 3, specifically in verse 17, brethren, join in following my example and note those who so walk as you have us for a pattern. And then in verse 18, for many walk of whom I have told you often and now tell you even weeping that they are the enemies of the cross of Christ. As Edy says, the apostle's mind turns away from the enemies of the cross to the genuine believers.

And that's what we see here in chapter four at verse one. Now, it is interesting that this morning in our confession study, we looked at chapter 17 in the Second London Confession, which is of the perseverance of the saints. And when we look at that particular chapter, we notice there's a heavy emphasis on preservation by God. The first chapter, or rather paragraph, deals with the nature of perseverance.

The second paragraph is the foundation of perseverance. And then the third paragraph deals with the challenges with reference to perseverance. And again, the emphasis is on what God does in terms of sustaining, preserving, and keeping his people. We're gonna look at it from the other end of the spectrum this evening.

What is our responsibility? What is our duty? What is our privilege with reference to perseverance? So notice the

The Apostle's Affection

apostle's affection, first of all, in 4.1. He says, therefore, my beloved and longed-for brethren, my joy and crown. They are his beloved brethren. They're not brethren according to the flesh.

They don't have the same earthly father, but they are brethren according to the spirit. They have the same heavenly father. They have been saved by the same Savior. They have that unity and that solidarity, one with another.

So he calls them my beloved brethren. But he also says, longed for. The apostle has a genuine affection for the church in Philippi, and when I say that, I don't mean he didn't have a genuine affection for the church in Corinth, or the church in Ephesus, or the church in Colossae, but he speaks very highly and very glowingly of the church in Philippi. In this chapter, specifically in verses 10 to 20, he extols them for their kind service to him. 2 Corinthians chapter 8, as he's trying to encourage the church in Corinth to be more liberal and more giving, he points to the Macedonians.

He points specifically to the church at Philippi. When we see in Acts chapter 16, after Paul responds to that Macedonian cry for help, they land first in Philippi, which is a foremost city in that place. And so the apostle has great affection for the church in Philippi, and it's obvious here. They are his beloved brethren.

They are his longed-for brethren. But then notice as well his joy in them. He's already spoken concerning His joy in them back in chapter 1. If you look specifically at verse 4.

And then again in verse 7. He says, just as it is right for me to think this of you all because I have you in my heart, inasmuch as both in my chains and in the defense and confirmation of the gospel, you all are partakers with me of grace. For God is my witness, how greatly I long for you all with the affection of Jesus Christ. So this is a church that he loves.

This is a church that he's encouraged by. This is a church that he has great affection for. And then he speaks of them as being his crown. And what does he mean by that when he says, He is speaking metaphorically or he's speaking figuratively.

In the Proverbs, we see that reference to crown. It typically means honor and dignity. For instance, Proverbs 12.4, an excellent wife is the crown of her husband. 14.24, the crown of the wise is their riches. 16.31, the silver head is a crown of glory. 17.6, children's children are the crown of old men. Paul says the same thing to the church in Thessalonica in 1 Thessalonians 2 at verse 19.

As Poole says, it is the great ornament of his ministry. The great ornament of his ministry. In other words, what Paul is striving after isn't a crown. that represents his own personal accomplishments, but rather it affirms what he had done in his service for Christ and the church. And he's able to point to this church in Philippi and say, you are my joy and you are my crown.

And then

The Apostle's Exhortation to Stand Fast

he comes specifically to the exhortation in the latter part of verse one. Notice, he says, stand fast in the Lord, beloved. Now this language of stand fast simply means to be firmly committed in conviction or belief. Back in 127, we see the same sort of emphasis.

Only let your conduct be worthy of the gospel of Christ, so that whether I come and see you or am absent, I may hear of your affairs, that you stand fast in one spirit with one mind, striving together for the faith of the gospel. So, stand fast in the Lord beloved simply means to persevere, to be committed to the truth believed in, to be committed to the conduct that is consistent with that truth, to be committed to serving God in this present evil age, to be committed to the Word of God in all of its entirety, not picking and choosing. I think there's a good parallel in 1 Corinthians 16. You can turn there.

There's other parallels as well. Paul uses the same language in Galatians chapter 5. He says it often in Ephesians chapter 6 in dealing with the whole armor of God in verses 10 to 20. But notice in 1 Corinthians 16, 13, he says, watch, stand fast in the faith, be brave, be strong.

The NAS is probably one of the only translations that I know that translates that latter part literally. When he says, be brave, it's literally, act like men. The old King James has, quit ye like men. In other words, women in the church at Corinth were to act like men, not transgenderism, but rather courage, boldness, steadfastness, strength, and perseverance.

In other words, we're not to act like little girls. Nothing wrong with little girls. Okay, little girls, don't get offended. Don't try to cancel me.

But rather, the idea is that the Church of the Lord Jesus Christ is made up of soldiers. The Church of the Lord Jesus Christ is called to warfare. The Church of the Lord Jesus Christ is called to steadfastness and perseverance. The church of Jesus Christ is not to shrink back, it's not to cower back, it is rather to go forward and to advance under her head the Lord God Most High.

And so stand fast in the faith, be brave, be strong, let all that you do be done with love. So back to Philippians chapter 4. with reference to the manner, just by way of a practical illustration, when we see his basic simple statement there, stand fast in the Lord, we can look at other portions of the book of Philippians and sketch the manner in which we are to stand fast in the Lord. As I've already mentioned, chapter 1, verses 27 to 30. We're to strive together.

We're to maintain unity. We're to be comrades, one with another, as we stand in the Lord. As well, the necessity to follow the apostle's example. Chapter 3, verses 12 to 14, and chapter 3, verse 17.

He says it specifically, join in following my example and note those who so walk as you have us for a pattern. As well, stand fast in the Lord necessitates to be on guard against the enemies of the cross. So 3.18, many walk, of whom I have told you often, and now tell you even weeping that they are the enemies of the cross of Christ. So those standing fast in the Lord are going to guard against the enemies of the cross. as well the recognition of our citizenship, which is in heaven.

Look at verse 20, for our citizenship in chapter 3 is in heaven, from which we also eagerly wait for the Savior, the Lord Jesus Christ. As kingdom citizens living in this present evil age, we stand fast in the Lord, understanding wherein our genuine citizenship lies. and as well the anticipation of the second coming. He points to that in the latter part of 320. Eagerly waiting for the Savior, the Lord Jesus Christ will transform our lowly body that it may be conformed to his glorious body according to the working by which he is able even to subdue all things to himself.

So standing fast in the Lord in the context of the first century with reference to the church and Philippi could mean imprisonment. It did for the Apostle Paul. Remember that the book itself is a prison epistle. Paul's in jail as he pens this particular letter.

Why? Because the unbelieving Jews despised him for preaching Jesus as the Christ. They turned him over to the civil government, and the civil government, as they were cowards, put him in jail. So from AD 60 to AD 62, the Apostle Paul was in his first Roman imprisonment.

As well, it could entail suffering. It could entail hardship. If you look back at chapter one, specifically at verse 30, or verse 29. For to you it has been granted on behalf of Christ, not only to believe in him, but also to suffer for his sake, having the same conflict which you saw in me, and now here is in me.

So standing fast in the Lord could cost you something. Standing fast in the Lord could cost you pain. It could cost you suffering. It could cost you freedom.

It could cost you a whole host of things under the godlessness of the Roman Empire and under the constant sort of tension that was promoted by the unbelieving Jews. And so the Apostle Paul wants them in the midst of those threats, in the midst of those challenges, to stand fast in the Lord. So as I was pondering this particular passage, I remember that address in Spurgeon's Only a Prayer Meeting. I've read it a couple of times in our prayer meetings over the many years that we've been here.

But he has one called Strengthen Your Grips. Strengthen your grips. And he gets the phrase from a letter by Rutherford. And what he basically means is to hold fast.

What he means is to stand fast. In fact, the first paragraph he says, it's not that there's an absence of material in the Bible, so I have to fixate on Rutherford in order to give you an address tonight. There's a sufficient amount of text in the scriptures that tell us the same thing. But

Fastening Our Grips: Spurgeon's Seven Points

he offers up several lines of thought with reference to fastening our grips. He says, first, with regard to the Lord Jesus Christ. Stand fast in the Lord, in the sphere of Christian experience, to be sure, dependent upon the Lord Jesus Christ. How do we do that?

We fasten our grips on Christ. We remember him as altogether lovely and as chief among 10,000. We see him as that one who calls Matthew to follow him, and immediately Matthew gets up, leaves all, and follows after Jesus. We see him as that one who comes to the Apostle Paul on the road to Damascus and says, I am Jesus whom you are persecuting, and then Paul is basically sold out to the service of Christ from then on.

We see him as that one that martyrs have died for. We see him as that one who prisoners have gone to prison for. We see him as that one who is most blessed, most excellent, most glorious, and therefore we fasten our grips upon him. We hold by faith unto the Son of God.

He says, secondly, the doctrines of the gospel, which is absolutely crucial in our day and age. I saw a little clip recently of Martin Lloyd-Jones, and he was being interviewed. What does the church need to do today? You know what he said?

They need to be more culturally relevant. They need to have puppet shows for children. They need to have lots of programs for various strata of society so they can all gather. No, that's not what he said.

He said they need to be clear on their message. What's their message? 1 Corinthians chapter 2. I determine to know nothing among you save Jesus Christ and him crucified. I'd expect nothing less from Martin Lloyd-Jones.

I'd expect nothing less from any church that goes by the moniker of church. The doctrines of the gospel is where we stand. And if we sacrifice that or we compromise on that, if we capitulate for a moment on that, we have de-churched ourselves. We have excommunicated ourselves.

Spurgeon goes on, thirdly, on the promises of God. The promises of God. A hymn like we sang. How firm a foundation.

Or a psalm like we sang in Psalm 80. The reality that God arises and he shines his face upon the very people of God. We need those promises. We need to fasten our grips upon them.

He says, fourthly, the service which God has given you to do. You say, well, I'm not a preacher. I'm not a Sunday school teacher. Do you have children?

A woman once came to D.L. Moody and she said, sir, I'd like to preach the gospel. And he said, do you have children? And she said, yes.

He said, then go preach to them. Wherever you're at, whatever God has entrusted to you, it's noble, it's virtuous, it's excellent. If you're a plumber, plumb to the glory of God. If you're a truck driver, truck drive to the glory of God.

Whatever your service is, whatever the vocation that God has given to you, carry it out efficiently. If you're a husband, you're a father, you're a wife, you're a mother, why is it that we see those as somehow ignoble? How come we see those as lesser than? Because we bought the lie of this sacred, secular distinction.

All things under God are blessed if we do them as under the Lord. He goes on to say, fifthly, upon the cross you are to bear for your Lord Jesus Christ. In other words, suffering, imprisonment, martyrdom, whatever it might be, fasten your grips on that. Jesus Christ speaks to that specifically in Matthew chapter 16.

If you're not willing to take up your cross daily, to deny yourself and follow me, you're not worthy of me. And in this first century context in the Roman Empire, in the city of Philippi, there were ramifications for confessing saving faith in the Lord Jesus Christ. You could confess Caesar as Lord and Savior. In fact, you were required to confess Caesar as Lord and Savior.

But when you confessed Jesus as Lord and Savior, you suggested a competitor to Caesar. And that's when you brought down the weight of the Roman government upon your head. As well, he goes on, number six, he says, in a practical manner among one another. In other words, fasten your grips on the one another's in scripture.

Be kindly affectionate to one another. Love one another. Be hospitable to one another. The New Testament is filled with one another's.

And Spurgeon says we're to fasten our grips on those one another's. And not only in our local expression of the church, but we are to be about the greater kingdom of God. We're to love the chosen of God wherever they are. or to be about the very mind of God when it comes to His people in this world. So fasten your grips, or in the language of Paul, stand fast in the Lord, beloved.

Then notice,

Pursuit of Unity

secondly, the pursuit of unity in verses 2 to 3. You got the problem in verse 2 and then you got a peacemaker in verse 3. Note the problem, verse 2. I implore Euodia and I implore Syntyche to be of the same mind in the Lord.

The gravity of his appeal is in the language I implore. It means to urge strongly, to appeal to, to urge, exhort, to encourage. In other words, this is something important in the mind and heart of the Apostle Paul as he is writing to the church in Philippi. We see the nature of the problem.

They need to be of the same mind in the Lord. So I take from that the absence of unity among the saints can destroy the church. The absence of unity in the church can destroy the church. As well, the absence of unity can greatly hinder perseverance.

It's hard to fasten your grips with your brothers and sisters when you're at odds with your brothers and sisters. And so the apostle implores them to get this together. Notice as well the absence of specifics. I implore you, Odiah, and I implore Syntyche to be of the same mind in the Lord.

He doesn't tell us what their problems are. He doesn't tell us what the issues are. He doesn't say, yeah, this one or that one, they're bad people. The absence of information concerning the specifics leads us to believe with Gill it could have been on account of some temporal and civil things, Gill says, as often is the case of the dear children of God.

It's unfortunate. Let me just read that again. On account of some temporal and civil things, those things not directly church related. not directly church-connected, Gil says, as often is the case of the dear children of God. It's unfortunate, but we bump heads, we bump into each other, we're abrasive, we're quick and prone to be defensive, we're quick and prone to demand our rights, we're quick and prone to make sure that anybody who doesn't see it our way is going to be outside of our orbit.

And then Gil says, or else with the church. He favors this in light of the fact that Paul names them by name specifically. Again, we don't know what it is. But as well, notice he implores Euodia and he implores Syntyche.

He doesn't take sides. He's not taking sides here. He's not saying, well, Yodi is right here, Syntyche is wrong, so Syntyche needs to knuckle under and get it together for the sake of the broader church. No, he doesn't do that.

Whatever their issue is, the Apostle Paul implores both of them, which I think is good policy. I think this is good policy as a father. I think this is good policy as having had five little children. What's one of the fundamental things that you learn as you're parenting children?

It takes two to tango. It's usually not the case that you have one that's wholly harmless and undefiled, wandering through the hallways, coloring at the table, eating their little snacks, and never menacing any of their siblings. There's usually, now I'm not against the reality that there's more serious aggressors, more serious disturbers, more serious offenders, but it's not the case usually that everybody or at least in instances where one person is only ever right. The fact that he exhorts both of them or implores both of them indicates good policy.

They both need to get their act together when it comes to this particular issue. They both need to iron out their problem. As well, you need to appreciate his commendation of them. Notice in verse three, and I urge you also, true companion, help these women who labored with me in the gospel.

They had labored with Paul in the gospel, not as preachers, not as teachers. In fact, turn to 1 Timothy 2, just to get Paul's mind on what is becoming an increasing abuse in professing churches today. Women in the ministry. Notice in First Timothy chapter two, he gives specific instruction in the local church to men in verse eight.

And then in verse nine, in like manner also that the women adorn themselves in modest apparel with propriety and moderation, not with braided hair or gold or pearls or costly clothing, but which is proper for women professing godliness with good works. Let a woman learn in silence with all submission. and I do not permit a woman to teach or to have authority over a man but to be in silence." It's unequivocal that there's an abuse in this direction in terms of women in the pulpit is an absolute contradiction of Paul's mind under the inspiration of the Holy Spirit for the order of Christ's church. And for those who would suggest, well, Paul's just dealing with a cultural problem that was affecting Timothy and Ephesus. That's not how he argues.

That's not how he grounds this prohibition. Again, verse 12. But to be in silence. Here's his reason. 4.

Adam was formed first, then Eve. And Adam was not deceived, but the woman being deceived fell into transgression. Nevertheless, she will be saved in childbearing if they continue in faith, love, and holiness with self-control. Lo and behold, then, he moves into the qualifications of elders in 1 Timothy 3, verses 1 to 7.

And what is conspicuous? They're men. They're males. They're men.

They've got testosterone. So when it comes to Euodia and Syntyche, it's not that they helped them in the gospel or labored with them in the gospel as preachers or teachers. There's a lot that can be done under the auspices of laboring in the gospel that's not preaching and teaching. That's what I mentioned earlier.

Whatever your role is, whatever your place for service is in the context of the church, it has dignity and nobility. It's not just the preacher that somehow has these, you know, accolades from God in terms of who's doing God's service. That's not it at all. That's a bad take on what God has ordained.

As well, notice what he says there in verse 2. Excuse me, I implore Euodia and I implore Syntyche to be of the same mind in the Lord. In other words, they're to have unity. Unity, go back to chapter two, verse one.

Therefore, if there is any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any affection and mercy, fulfill my joy by being what? Like-minded, having the same love, being of one accord, of one mind. Let nothing be done through selfish ambition or conceit, but in lowliness of mind, let each esteem others better than himself. Let each of you look out not only for his own interests, but also for the interests of others.

And then in chapter 3, verses 15 and 16, Therefore let us, as many as are mature, have this mind. And if in anything you think otherwise, God will reveal even this to you. Nevertheless, to the degree that we have already attained, let us walk by the same rule, let us be of the same mind. So whatever was going on with reference to Iodia and Syntyche had brought disunity.

It brought disharmony. It brought a lack of unity in Christ or like-mindedness in the Lord. And so Paul's exhortation is very simple. Iodia and Syntyche need to be of the same mind.

They need to regain that unity. Why? Because if it goes unhindered, it will destroy the church. If it goes unhindered, it will destroy their relationship.

If it goes unhindered, it's going to make standing fast in the Lord a real Herculean task that neither one of them are going to be able to fulfill. Paul gives this same exhortation throughout his letters. Again, he's not calling us to uniformity, where there's never any coloring outside the lines, but in terms of the primary doctrines relative to the Christian faith, I would suggest the nature of God, I would suggest Christology, and I would suggest Soteriology. Those are primary things that we need to be of the same mind.

When it comes to tertiary, third level, fourth level things, we can disagree. That's okay. We can absolutely positively disagree on things that aren't salvific in nature. Again, a lesson the church desperately needs to hear.

Why is it that we'll only have strict fellowship with somebody who's a post-millennialist? Why will we only have strict fellowship with somebody who sees our view of politics in precisely the same way? Why is it that we'll only have fellowship with those who do it the way that we do it in our particular church? That's strange.

That's an anomaly. That ought not to be. The Apostle, throughout his letters, addresses this issue. The rest of Scripture addresses this issue.

Remember, there are six things Yahweh hates, yet seven are an abomination to him. Proverbs chapter 6. One of them in verse 19 is the one who sows discord among his brethren. In Jesus' high priestly prayer in John 17 at verse 11 and then verses 20 to 23, what does he pray to the Father for?

That they may be one as we are one. Why is that? Again, we're soldiers. We're in warfare.

You don't want a battalion, a squadron, a flight. You don't want a company that has division in the ranks. You don't want that kind of disparity amongst the troops. If the troops are at odds with one another, they're not going to be at odds with the enemy.

And that's who they're supposed to be at odds with. As well, with reference to the Lord Jesus Christ in His earthly ministry, exhorting the people of God to that kind of like-mindedness. Outside of the language of the Gospels, the language of the Pauline epistles, the general epistles, same thing, 1 Peter 3, verse 8. We need to be like-minded.

So whatever Uotia and Syntyche's problems were, it brought this disunity, it brought this disharmony. And I thought it might be good here to just look at, or perhaps ask the question,

Biblical Strategies for Conflict Resolution

does the Bible have a remedy for conflict resolution for these kinds of situations? It does. We're not gonna spend a lot of time here, but we should spend some time here, because again, probably in churches of a Reformed stripe, they're not gonna be destroyed because the pastor stands up one day and denies the Trinity. That could happen, unfortunately, it could.

Or because the pastor stands in the pulpit and preaches that Jesus was only a creature. It's usually gossip, it's usually slander, it's usually disharmony, it's usually disunity, it's usually cliquism, it's usually sectarianism within the ranks over tertiary matters, fourth, fifth, sixth, seventh level issues. So does the Bible address how the people of God are supposed to function with one another so as to try to prevent disunity? I would suggest yes.

And the

Instruction of Solomon

first would be the instruction of Solomon. You can turn to Proverbs chapter 18. Proverbs chapter 18. We'll go from the instruction of Solomon to the instruction of our Lord Jesus.

Not that Solomon isn't taking orders from our Lord Jesus, but this is just an observation. Notice in Proverbs chapter 18, two texts that I think if all of us memorized, it would be a beneficial thing for us. Proverbs 18, 13, he who answers a matter before he hears it, it is folly and shame to him. You get that, right?

You hear one side of a story and you're outraged. Well, Solomon says, if you're outraged, it's folly and shame to you. He who answers a matter before he hears it. You've heard one part of it, you haven't heard the matter.

You've heard a component of it, and you've heard it probably from one or the other that was very offended by what the other said. He who answers a matter before he hears it, it is folly and shame to him. Notice in verse 17, the first one to plead his cause seems right until his neighbor comes and examines him. Again, don't you see the folly of this?

Somebody comes to you to complain about person B, and you're immediately ready to pick up pitchforks and torches and go after person B, only to find out that person B says, I never said that, I never did that. This person hates me and is trying to paint me in the worst possible light. The first to plead his cause seems right until his neighbor comes and examines him. Cross-examination, witness evidence, witness testimony, direct examination, these are all necessary components to maintaining unity among the people of God.

Instruction of Christ in Matthew 5 and 18

Turn over to Matthew chapter 5, conflict resolution at the hands of our Lord Jesus. Matthew chapter 5. excuse me, specifically verses 23 and 24. Therefore, if you bring your gift to the altar and there remember that your brother has something against you, leave your gift there before the altar and go your way. First be reconciled to your brother and then come and offer your gift.

You come to church, you're gonna praise and worship God, you're gonna offer up a sacrifice, and you realize, I don't mean offer up a sacrifice the way that they did in Solomon's day, but you're offering up the sacrifice of praise, and there you remember that your brother has aught with you. You got a rift, you got an issue, you got problems with your brother. What does Jesus say? Go fix the horizontal before you engage in the vertical.

Go fix and repair the situation with your brother who you know has an issue with you. How do you know that? Because you're clairvoyant? Because you're a mystic?

Because you're a necromancer? No, because you know when people have problems with you. Usually, it's not a mystery. I can't believe it.

Yeah, you should believe it. So Jesus says, if you know somebody's got an issue with you, I know this is radical, I know it's revolutionary, but go fix it. Right? That's just terrifying to us, isn't it?

Well, that's tough. Well, okay, sorry, it's tough, but you gotta go fix it. That's not a suggestion by our Lord. You come to offer up your sacrifice and there you're mindful of the fact that your brother has aught with you?

You know, just put it out of your head. Go ahead and go through the sacrifice. Direct your attention to the vertical and hopefully someday the horizontal will work itself out. No, you gotta go fix it.

And then Matthew 18. Matthew 18. Church discipline. Now, when we say church discipline, it's discipline that occurs within the church.

Church discipline evokes images of only excommunication ever. Isn't that what we typically think? Church discipline means he's excommunicated. We're all under discipline right now.

The Word disciplines us formatively. We're being shaped, we're being molded. The Spirit's at work in, with, by, and through the Word to bring further conformity unto our Lord Jesus Christ. The Apostle says, preach the Word, be ready in season and out of season, convince, rebuke, exhort with all longsuffering and teaching.

All scripture is given by inspiration of God. It's profitable for doctrine, for reproof, for correction, and for instruction in righteousness. There's formative discipline happening at every stage of a biblical church. Corrective discipline is what we see spelled out in Matthew 18, verses 15 to 20.

And the last step, and I count four steps under three heads. That's gonna really confuse everybody, but there's four steps under three heads. The last step is excommunication. But a lot happens before excommunication.

Notice the first step is private confrontation. Private confrontation. Did you hear the emphasis there? Private confrontation.

Let me just save you all some time. If you're gonna call me to tell me that your brother sinned against you, I'm gonna say, go to him. But it's hard, go to him. But I don't think he'll receive, go to him.

Do you get that? It's private confrontation. I don't have a need to know. I'm not supposed to be involved.

Jesus does not say, if your brother sins against you, go tell the pastor, go rat him out, go fink on him, go drop a dime on, no, he doesn't say that. If your brother sins against you, go and tell him his fault between you and him. Note that last word, alone. And brethren, notice what Jesus says, if your brother sins against you.

Not if your brother has a different preference. Not if your brother has a different view of eschatology. Not if your brother thinks that singing hymns only is the biblical norm or mandate. No, no, if your brother sins.

Preferences aren't addressed here. I expect differences with everyone I meet. Because I'm odd, and I operate under the assumption that probably everybody else is at least a little bit. If your brother sins, now brethren, if we internalize 1815, it would probably minimize to a great degree the Uotia-Syntyche problems that affect churches in mass.

If your brother sins against you, Go and tell him his fault between you and him alone. Spurgeon says the offended is to seek the offender. We must not let the trespass rankle in our bosom by maintaining a sullen silence, nor may we go and publish the matter abroad. We must seek out the offender and tell him his fault as if he were not aware of it, as perhaps he may not be.

That's legit. I didn't know. Please forgive me. It could be, and oftentimes, is that simple.

I didn't know I offended you. I didn't know that I did that. I apologize for that. Done, over, reconciled, resolved.

Everything's just so. But then notice, secondly, the appeal to witnesses. Verse 16, but if he will not hear, you've gone to him, you've told him your problem with him, and he will not hear you. What do we do then?

We just throw up our hands and say, yeah, he's Iodia, I'm Syntyche, and that's just the way it is. No. But if he will not hear, take with you one or two more, that by the mouth of two or three witnesses every word may be established. Now the appeal to witnesses has a long pedigree in Old Testament law.

Deuteronomy 19, rules of evidence, the demand for two or three witnesses for capital crimes, it's all over the place. The witnesses, by the way, didn't have to necessarily witness the issue. What if you're two together and that person sins against you and there are no witnesses? Are you done?

No, I think the witnesses come to witness the process to make sure that the facts are straight. In fact, again, with reference to this, Spurgeon says, possibly, the offender may notice what is said by the other brethren, although he may be prejudiced against you, or he may attach weight to united expostulation, which he might not feel if the complaint came from one only. By calling in worthy arbitrators, you give the offender a fairer opportunity to set himself right. This time, let us hope the brother will be one.

But if not, you will have secured yourself against misrepresentation. So the pressure of additional witnesses may bring the offender to that place where he hears it and repents. But just imagine for a moment that the offender, allegedly, isn't really an offender. Maybe the offended is highly sensitive.

The offended put the worst possible construction on it. The offended made it up, or the offended is misrepresenting. Hopefully the witnesses will be able to ferret that out. They'll be able to see that that's the case.

As Mount says in his commentary on 1 Timothy 5.19, the people of God have the right to protection from malicious and unsubstantiated accusations. The witnesses function not only in benefit of the offender, but of the offended. Don't immediately get your back up against the wall, say, I can't believe you. Maybe the guy's falsely maligning your character.

Hopefully, two, three decent, spirit-filled people will be able to say, you know what, brother that was offended, lighten up. Back it down. There's nothing nefarious there. There's nothing sinful there.

I think that's a legit practice with reference to Jesus' policy on conflict resolution. Now the third step is the involvement of the church. Verse 17, and if he refuses to hear them, the witnesses and the plaintiff, tell it to the church. But if he refuses even to hear the church, let him be to you like a heathen and a tax collector.

That's why I said there's four stages, because there's two in the church phase. You don't tell the church and excommunicate him. Again, I think that's the supposition. I went to him, he won't repent.

I took two or three witnesses, he won't repent. We tell it to the church and the church excommunicates him. No, that's not how we should read verse 17. If he refuses to hear them, tell it to the church.

But if he refuses, notice, even to hear the church, it seems to assume a period of time where the church is trying to prevail upon the offender to bring him to repentance. It's not just a month, it could be a period of time. So the church, together collectively, if not ganging up, I'm not saying, 90 people show up at his front door and tell him, you need to repent. The church as a whole, individually, or kind of break down in a few subsets, goes to the brother, goes to the professor, and says, you need to repent.

And then he says, but, If he refuses even to hear the church, let him be to you like a heathen and a tax collector." He moves from brother to heathen and tax collector. That's hardcore. That's heavy duty. That's the real deal.

That's what we see in Jesus' methodology for conflict resolution. And then notice the church as a whole in verses 18 to 20. Assuredly, I say to you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven. I think what he means by that is when the church functions the way that she's supposed to vis-a-vis Matthew 18, 15 to 17, whatever verdict is rendered, you've got the backing of heaven on your side.

Can churches error? Can churches make mistakes? Can churches get it wrong? Yeah, but it's hard after these processes have been followed.

And then notice in verse 19, again I say to you that if two of you agree on earth concerning anything that they ask, it will be done for them by my Father in heaven. For where two or three are gathered together in my name, I am there in the midst of them. I know it's commonplace for us to rip verse 20 out and apply it to our prayer meeting in the living room. And I'm not suggesting Jesus isn't in our prayer meeting in the living room, but I am suggesting Jesus is present in the legal proceedings, the ecclesiastical proceedings of the church.

He's in the midst of the church when the church is functioning in consistency with Matthew 18. They get to the point where this man has not listened, he refuses, and now he must move from the category of brother to heathen or tax collector. That's what verse 20 means. Christ is there.

It's interesting, too, because in Matthew chapter 1, how do we see Jesus identified? He's God with us. How does Matthew 28 end? God with us.

Lo, I am with you always, even to the end of the age. And in Matthew 18, he's God with us when we're carrying out the business of the church with reference to the sanctions of sinning brethren. Back to Philippians chapter 4. Quickly,

The Peacemaker: True Companion

the peacemaker, verse 3. So after that, verse two, I implore Euodia and I implore Syntyche to be of the same mind in the Lord. And I urge you also, true companion, help these women who labored with me in the gospel, with Clement also and the rest of my fellow workers whose names are in the book of life. Now this, I urge you also, true companion.

Who's his true companion? Some suggest, because the word means yoke fellow, it's a Greek word, syzygous, a bit of a transliteration. Some suggest it's a proper name, and that's the fellow's name. Others, Clement of Alexandria, later on, not the Clement mentioned here in verse 3, but Clement of Alexandria said that was Paul's wife.

Because who would be a true yoke fellow but the wife of the Apostle Paul? Eusebius notes this in his Ecclesiastical History. I don't think that's necessary. Some have suggested Timothy maybe, Epaphroditus, Silas, Luke.

There's a whole host of names. I would suggest it's probably one of the overseers. Philippians 1, verse 1, it's addressed to the overseers and the deacons. Whoever it is, the Apostle Paul says, I urge you also, true companion, help these women.

It's not in the arena of church discipline. It's not that they're at the point of excommunication, but this yoke fellow, the Apostle Paul, may be able to render aid to Iodia and Syntyche to bring them to that place where they're of the same mind in the Lord, which I think yields a particularly good principle as well. Sometimes third-party mediation can help. This isn't a rat them out sort of a situation.

I mean, I guess Paul, under the inspiration of the Spirit, already ratted them out. He's got problems. But I urge you, yoke fellow, I urge you, brother, I urge you to try to help them sort their things out. Again, third party mediation is very often helpful in particular instances or situations.

We don't then talk past each other. We got a referee, we got an umpire, we got somebody we can bounce things off of and hopefully to put us back on track. So Paul, again, seeking unity within the context of the church, is invoking this brother, this true companion, this yoke fellow, to help these women, these women who labored with me in the gospel. See the urgency of the apostle's heart.

He doesn't want them to be at odds. He doesn't want it to affect the church. He doesn't want it to go to discipline. He doesn't want them to be ecclesiastically sanctioned.

He wants them to fix their problem, to resolve their issue. to solve the dilemma. And then notice at the end of verse three,

The Book of Life and Election

he mentions Clement, and again, that's not the Clement of Alexandria, that's not the later Clement, the apostolic fathers, with Clement also and the rest of my fellow workers whose names are in the Book of Life. He mentions Clement, but he doesn't mention his fellow workers, or all the fellow workers. But notice, even though Paul doesn't mention the fellow workers, that doesn't mean the Book of Life doesn't. It doesn't mean they're absent from the Book of Life.

Paul didn't spend Philippians 4 and start of Philippians 5 to mention every fellow worker that he had along the way in his gospel endeavors and enterprise. He's content that the nameless fellow workers have their names written in the Lamb's Book of Life. He is content to know that they are safely registered in that citizenship that is heaven. Verse 20 of chapter three, for our citizenship is in heaven.

Record keeping in the Roman Empire, keeping notes on who was an actual citizen. Oh no, they would never do that. Absolutely, positively they would have. Cities would have done that.

Do you think surveillance state ethics are new to the 21st century? I'm sure anybody politic ever has liked to follow the goings and the comings of anybody under their charge. And so Paul uses that very popular sort of convention and says that these fellow workers, their names are written in the book of life. This book of life speaks to God's predestination, it speaks to election, it speaks to the reality that God has foreordained, God has predestined, God has elected unto salvation in Christ Jesus, that in love He has predestined us unto adoption as sons.

Our names are written in the book of life.

Application

In conclusion, with reference to perseverance, we need to commit, or rather have a necessary commitment to the faith of the gospel, the objective content of the gospel. We're to fasten our grips on the truth of God's word. We're not to hold it lightly. We're not to be limp-wristed.

We're not to be, you know, Nancy boys. We're to hold fast that word of truth. A necessary commitment to conduct worthy of the gospel, the subjective practice of those things. Let your conduct be worthy of the gospel, Philippians 127.

And again, the necessary commitment to the doctrines of the gospel, but to the entirety of God's word. The sixth commandment is still abiding today. That's why we preach sermons against abortion, against euthanasia. The seventh commandment is abiding today.

That's why we preach sermons against sexual perversion. The eighth commandment is abiding today. That's why we should continually preach against theft. Our society, our civilization is founded on theft.

You don't prosper under such a rubric. We need to preach the law, we need to preach the gospel. A necessary commitment to the long haul involved in the Christian life. This is one of those tougher lessons that I think we need to learn.

We don't just believe and then get translated. We're not the thief on the cross, okay? He believed and he would see Jesus that night in paradise. That's not us.

I'm not prophetically mentioning how many days or years or months you have left, but there's a long haul. It's not a sprint. You're not in a 100-yard dash. You're in a long haul.

I'm in a long haul. And we need to be committed to that. And it's going to oftentimes be lacking the pizzazz and the razzmatazz and the fireworks and the experiences and the emotions and the feelings that we so desperately crave. No, just get up, do what you're supposed to do unto God, go home, kiss your wife, eat whatever food she makes, go to bed, get up, do it again for the rest of your life.

Show up at church, be faithful in your church, pray for your church, pray for your brothers and sisters, pray for your family, catechize your kids, schlep them with you. It's long haul. There's no fast track to holiness. There's no fast track to heaven.

It's long haul, and we need to be committed to that. When he says, stand fast in the Lord, the Apostle Paul knows that that means day in, day out, week by week, month by month, year by year, be faithful. That anymore is the grandest jewel that the church has, are just faithful perseverers, standers fast in the Lord, that just do what they're supposed to do? I mean, that's not, you know, the norm anymore.

As well, the necessary commitment to the armor of God. The parallel passage in Ephesians 6, 10 to 20, there's a stand fast in the Lord element, but Paul tells you there, the armor that you're supposed to don as you do so. Spurgeon says, a man has two hands, and I would urge you to take double hold upon those things which Satan will try to steal from you. Take hold of them as the limpet takes hold upon the rock, or as the magnet takes hold of steel.

Give a life grip, a death grip. I pray you to fasten your grips. Amen. May God bless, strengthen, and encourage us to stand fast in the Lord and to be of the same mind in our blessed Savior.

Well, let us pray.

Closing Prayer

Our Father in heaven, we thank you for your word. We thank you for this exhortation by the Apostle to perseverance and unity. Help us in our church to be faithful in these things, to stand fast, to don that whole armor of God. and to withstand in the evil day. Pray for your blessing upon each of the brothers and the sisters here.

Pray for all those who are unable to be with us tonight. May you strengthen us with might in the inner man so that Christ may dwell richly in our hearts through faith. And we ask this in his most blessed name, amen.

Scripture References

• Deuteronomy 19:15
• Proverbs 6:19; 12:4; 14:24; 16:31; 17:6; 18:13; 18:17
• John 17:11; 17:20-23
• Matthew 1:23; 5:23-24; 18:15-20; 28:20
• Acts 16:11-34
• 1 Corinthians 16:13
• 2 Corinthians 8:1-7
• Galatians 5:1
• Ephesians 6:10-20
• Philippians 1:1; 1:4; 1:7; 1:27-30; 1:29-30; 2:1-4; 3:12-14; 3:15-16; 3:17; 3:18; 3:20-21; 4:1-23
• 1 Thessalonians 2:19
• 1 Timothy 2:8-15; 3:1-7; 5:19
• 2 Timothy 2:19
• 1 Peter 3:8