Sermon Cloud

Christian unity, harmony, and mutuality are the central concern of the Apostle Paul in the passage which extends from 1:27 to 2:18. They are a central concern of the Bible. Anyone who has endured a church fight can tell you they are an important concern of the church. Christians are to be one in heart and mind. Last time we saw that the first key to Christian unity is shared conviction. We are to agree about both the content of the gospel and the meaning of persecution. We are to strive together for "the faith of the gospel." We are to be of "one spirit and one mind," working cooperatively for the sake of the gospel (1:27).

Can there be division where there is theological agreement? Indeed, and often there is. Theological consensus is not enough to ensure the unity of the church. Consequently, the Apostle Paul introduces a second ingredient that is crucial for the maintenance of church unity: humility. To state the issue differently, the second major problem which threatens the unity of the church is pride. Though the word "pride" is not mentioned, its soulmate "selfishness" is, and its contrary, "humility," is the point of application. How are pride and selfishness to be overcome in the interest of unity?

Shared experience

If therefore there is any encouragement in Christ, if there is any consolation of love, if there is any fellowship of the Spirit, if any affection and compassion, (Phil 2:1).

Chapter 2 continues the thought of 1:27-30, only now the Apostle Paul speaks of shared experience rather than shared conviction. He begins with a series of conditional clauses for which he expects a "yes" answer. "If" really means "since." He is stating self-evident truths about our Christian experience. "If" is used not to introduce doubt, but for rhetorical effect, much in the same way as we might use conditional statements. The husband says to his doubting wife, "If I bought you a new house, and if I bought you a new car, and if I took you to Bermuda for our anniversary, and if I pray for you every day, don't you think I love you?" "If I've done all this (which I have), then you should know . . ." "If" means, "as is the case." It means "Because there is encouragement in Christ," etc. Since there is this great body of common experience - i.e., the "encouragement" (paraklesis) we have in Christ, the "consolation" or "comfort" (ESV, NIV) (paramuthion) of His love, our mutual participation or "fellowship" (koinonia) in the Holy Spirit (by whom we were baptized into one body), the intense personal "affection" He has for us (as in 1:8, splanchna, "bowels"), and the tender pity and "compassion" He feels for us, how can division be allowed to exist? How can a people who share so much, who have such a broad base of common gospel experience, be characterized by factions and a party spirit?

The knowledge and experience of gospel truth provide a solid foundation for Christian unity. Silva argues that verse 1 "is not intended to function as a set of four rational, theological arguments but rather an impassioned pleading."1 We should not try too hard to nuance their meaning. Yet cumulatively they paint a picture of the Christian life that is both experiential and relational. The Apostle Paul's synonyms ("encouragement" and "consolation," "affection" and "compassion"), as well as their sources (Christ, love, Holy Spirit), indicate the comprehensive peace, comfort, consolation that is ours in Christ. Do we not enjoy the "fellowship" of the Holy Spirit? He is with us. Do we not enjoy His presence? He leads, guides, convicts, and enlightens us. He is the "other comforter" that Jesus promised would more than make up for His physical absence (Jn 14:16-20; 15:5-15). Jesus' departure is "to (our) advantage" (15:7). The Spirit is ubiquitous whereas the incarnate Christ was not. In Christ, by His Spirit, we enjoy God's "affection" and "compassion," or perhaps it should be rendered, "heartfelt compassion," and His love.2

This is richly appealing language which is used to describe Christian experience. In a harsh world, a tough and brutal world, lonely and loveless world, a troubled, anxious and chemically sedated world we have encouragement, consolation, love, fellowship, affection, and compassion in Christ. This is a profound gift. "Peace I leave with you, My peace I give to you; not as the world gives, do I give to you," says Jesus (Jn 14:27). We are comforted by the knowledge of Christ's love for us, and the experience of that love as it is "shed abroad in our hearts" (Rom 5:5, KJV).

Because we share such profound realities in Christ we cannot allow the devil, the world, or our own petty selves to drive a wedge between us. The point of the Apostle is much the same as that which Jesus made in His parable of the Unmerciful Servant (Mt 18:21-35). Given what we have received, this rich, vast, extraordinary grace that has been lavished upon us, we have an obligation not to allow trivial selfish concerns to undermine the unity of Christ's church.

This is how he continues:

make my joy complete by being of the same mind, maintaining the same love, united in spirit, intent on one purpose. (Phil 2:2)

He repeats the thrust of 1:27b. Here is the implication of your shared experience. The Apostle Paul says his joy can be completed (i.e. I have joy but you can make my cup fuller) by their becoming one in their thinking, in their love, and in their spirit and purpose. He is asking them to think the same (it's a Greek verb not a noun, "same mind" is lit. "think the same thing");3 love the same; having one soul (sumpsuchoi), "soul-joined," "united in spirit" (NASV), or "being in full accord" (ESV); and (again) have "one purpose" or "thinking the one thing" (lit.). Four times he urges oneness or sameness. The Apostle Paul repeats the same central concern in four different ways. It is a deliberate "tautology of earnestness," on his part, as Lightfoot described it.4 Combined with 1:27, we find a growing emphasis on their thinking. The "thinking" verb is repeated twice in 2:2. Christian unity is built upon shared gospel conviction and experience.

They must actively ponder, consider, think about this shared gospel experience and its implications. Since you enjoy all this in Christ, then you must have a single mind, love, and purpose. Unity is safeguarded through vigilance. Don't presume upon it. I've referred to my first years in Savannah as a "seven years war." We endured considerable conflict. I'm not assigning fault by acknowledging this. There was plenty of blame to go around, and I shared a considerable portion of it. We then had several uneven years of transition with both unity and disharmony. The last seven to ten years have been peaceful. We are essentially a happy, harmonious church. By and large we are in agreement. If "unity of mind" is the Apostle Paul's "pervasive concern," we are enjoying that sort of unity substantially.5 For this we thank God and give all the glory. We do have a shared sense of ministry and mission, of what we are to do and how we are to do it. However we must never presume upon this, or take it for granted, or think we have arrived. The moment we cease to work and pray for mutuality of heart and mind, for mutual love and purpose, for mutual affection and thinking, we will lose that unity.

Talk to those who have endured a church fight or even a church division, and they typically will say it was the most difficult emotional experience of their entire lives. It was like a divorce. The sense of betrayal can be overwhelming. "These were people we loved, we helped, we cared for, and for whom we prayed," they will recall with sorrow. "Then they attacked us. Then they abandoned us." Cherish and preserve unity! Come to share the same convictions, concerns, and labors for the sake of the gospel of Jesus Christ.

Humility

Do nothing from selfishness or empty conceit, but with humility of mind let each of you regard one another as more important than himself; do not merely look out for your own personal interests, but also for the interests of others. (Phil 2:3,4)

Now the Apostle Paul gets to the heart of the matter. He's discussed the theological (1:27-31) and the experiential (2:1,2) basis of unity. Now he moves on to the relational, which is in many ways the most important of all. Most divisions in church are not about theology, but personalities. Rivalry or ambition divide the church. Selfishness and pride undermine the unity of the church. Nothing we do should be motivated by "selfishness" (eritheia), "selfish ambition" (NIV), or even a "mercenary spirit."6 We should not live and act with our own benefits, profit or prestige in mind. I am to do nothing with the attitude of "what do I get out of it" or "what's in it for me," or "how will I get ahead?" Neither are we to act from "empty conceit" or "vainglory" (lit). Silva suggests the sense of this term may be "a spirit of envy and provocation."7 We do not serve so we'll be respected, loved, credited, recognized, or admired. "Prestige is for many people a greater temptation than wealth," says Barclay, "to be admired, to be respected, to have a platform seat, to have one's opinion sought, to be known by name and appearance, to be listened to, to have a certain degree of fame, and even to be flattered, are for many people most desirable things."8 President Reagan once said about work in Washington, "It's amazing how far you can get if you're willing to let others take the credit." He recognized a fault of the human condition that obstructs progress in the civil government but which applies equally to the church. Our pride, our selfishness, our ambition are the root of disunity. We are to serve with a spirit of humility, "with humility of mind." Humility was not a virtue in the ancient world, and gradually is ceasing to be a virtue in the post-Christian West. We honor the arrogant, taunting brazen-faced athlete. We esteem the put-down, the humiliation of others. L. H. Marshall says, "It was apparently through the teaching of Jesus that humility came to be regarded as a virtue."9 We are to be motivated by the conviction that others are "more important" than ourselves. Isn't it obvious what happens when we live by this ethic of self-lessness? If I am concerned about you and not me, I'm not going to bring rivalry, jealousy, covetousness, or envy into the church. I'm not embittered because I'm not getting the recognition or honor I deserve. I'm not going to be trying to exalt myself or humble you. I'm going to serve you because you are my concern, not myself.

The proof of the pie of humility is in the eating of service. This is why verse 4 follows verse 3.

do not merely look out for your own personal interests, but also for the interests of others. (Phil 2:4)

I am not to "look out for (my) own personal interests," but the "interests of others" also. "The true obstacle to unity is not the presence of legitimate differences of opinion," says Silva, "but self-centeredness."10

The self-seeking spirit is a destructive force in church life. If I am my chief concern, I am tempted to serve myself to the neglect of others. My pride will not allow me to take a lowly servant's role. I defend myself from every imagined attack, striking back - evening the score. I serve resentful of someone else who isn't serving and should be. They never show up, I think bitterly. Why should I have to do all the work and they get away with doing nothing? I cannot see the other person's perspective; I cannot see their need. All I can see is me, my feelings, my needs, my desires, my reputation, my contribution, my influence, my relative righteousness, and so on.

Very little love can exist among a prideful, self-centered people. And very little love means very little commonality and consequently much division and factioning. Selfish people try to build little like-minded groups within which to feel secure and belittle others. Pride and self-seeking lead people to seek an identity within a faction. Jesus calls us to serve others. Even when it is inconvenient; even when it means personal loss; even when it doesn't fit my schedule or suit my ends, I am to regard others as more important than myself. Jesus said,

". . . whoever wishes to become great among you shall be your servant, and whoever wishes to be first among you shall be your slave; just as the Son of Man did not come to be served, but to serve, and to give His life a ransom for many." (Matthew 20:26-28)

Cultivating Humility

How are we to get this attitude of humility?

First, we must know our own unworthiness. Am I a wretch? Am I am worm? No? Then why do we say that we are in our hymns? Of course we are. Recognize reality. It will humble us. Matthew Henry tell us to "be severe upon our own faults and charitable in our judgments of others, be quick in observing our own defects and infirmities, but ready to overlook and make favorable allowances for the defects of others. We must esteem the good which is in others above that which is in ourselves; for we best know our own unworthiness and imperfections."11 It was in this light that Paul could speak of himself as least of the apostles (1 Cor 15:9), very least of all the saints (Eph 3:8), and chief of sinners (1 Tim 1:5). I will not be so quick to ignore or neglect or put down others when I realize my own lowliness.

Second, humility may be cultivated by recognizing mutual dependence. Recognize that in the body everyone is necessary and needed (1 Cor 12:21-22). Since others are necessary and needed, and since I am at least in some measure dependent upon them, then I can see their importance to both me and the body. Muller says, "This exhortation finds its ground in the variety of talents which are granted to believers, so that the one can always appreciate something in the other in which he excels."12

Third, we may cultivate humility through service. Just as selfishness brings division, selfless service brings reconciliation, healing, and unity. Sacrifice on behalf of those we do not especially get along with has a way or ironing out differences and bringing us together. My junior year at USC was a time of struggle and identity crisis and discouragement for me. I was trying to give up the things and ways of the world and it was very difficult. I had a very low opinion of myself and my usefulness. The Lord helped me mainly through the kind words of fellow believers. They constantly affirmed and appreciated me. These are the sorts of things we ought to be doing for one another.

Do you know that there are people in our church who regularly visit the hospitals? It's not fun to visit hospitals. They are places of sickness and suffering. At the age of 15 I spent 6 weeks in a hospital. I never wanted to go back again. Yet people go to visit the hospitalized. Why? Because they are looking out for the interests of others. Because they consider others as more important than themselves.

Do you know that every day of the week a member of our church (or two) is working in the Chatham County jail? It's not fun to go to the jail. It is an eerie place. But they go to teach the Bible and conduct services. Why? Because they consider others as more important than themselves. We have members who help others move. I worked for a moving van and storage company for 3 summers during my college years. I never wanted to lift another stick of furniture again. I hate moving. But there are folks who help to move. The list could go on and on.

Humility removes the attitudes that lead to division. Poverty of spirit preludes jealousy, rivalry, envy, covetousness, bitterness, and self-seeking. Above all this is the attitude that was in Christ Jesus (2:5). We are His disciples. He established the pattern and priorities that we are to follow. His lowliness is a model for our own. But for more on this, we'll have to wait for next time.