Christ asked of the Father in His high priestly prayer "that they may be one, just as We are one" (Jn 17:22). Jesus connects our unity with the success of His mission. We are to be one "that the world may believe that Thou didst send me" and "that the world may know that Thou didst send me" (Jn 17:21-23). It is God's desire that there be unity in His church. Christian unity lends credibility to the gospel. Unity is crucial. It plays a part in verifying the claims of Christ to a doubting world. Yet its importance is often underappreciated. Evidence of disunity abounds. Denominations continue to divide and multiply, often in bitter circumstances. Even at the local level, bickering between different factions seems characteristic of church life. Most pastors can testify to the frequency with which skeptics will claim that at the foundation of their unbelief is distaste for the conflicts that they encountered in the church. The divisions of Christendom and the cat fights between Christians are among the single greatest barriers to faith.

The Philippians had the same problems. Though an exemplary church, they too had conflict and division. Persecution made the problem even more pronounced, introducing tensions that separated otherwise cordial brethren. Factions within the churches compounded it further (1:15-18).

How is unity to be maintained? What practical steps can be made to overcome the fissiparous tendencies in the Christian church? This is what Paul is concerned to communicate to the Philippians in 1:27-2:18. The keys to unity, he tells them, are right thinking, humility, and a lot of hard work.

Shared conviction

Only conduct yourselves in a manner worthy of the gospel of Christ; so that whether I come and see you or remain absent, I may hear of you that you are standing firm in one spirit, with one mind striving together for the faith of the gospel; (Phil 1:27)

The first key to unity in the church is a shared commitment to gospel truth. The immediate context in Philippi is persecution. The threats of the enemies of the gospel (whether inside or outside the church; whether mortal threats or just subtle mocking) tempt many to either compromise the truth or distance themselves from the truth, both of which moves threaten church unity. "Only" (monon) is the first word in the Greek and is emphatic. It means "but as for you," that is, "regardless of my circumstances," make sure that you "conduct yourselves in a manner worthy of the gospel." "Conduct" (politeuesthe) is not the word one would expect Paul to use. Normally he would use the word for "walk" (peripatein), as in Philippians 3:17,18, Romans 6:4; Ephesians 4:1. "Conduct" refers to the behavior of a citizen. "Its semantic overtones," says Silva, have to do with "the conduct expected of citizens in a state (polis)."1 He is telling them to "act in a manner worthy of citizens of the kingdom of God." It is, says Muller, "an allusion to the heavenly citizenship of believers."2

Remember the Roman connection. Philippi is a Roman colony and its citizens are Roman citizens. They were very proud of Roman customs, traditions, and habits. They kept their Roman language and dress, they were governed by Roman law, and even called their magistrates by Latin names. You are careful about your Roman identity, the Apostle Paul is subtlely reminding them. Just as the stamp of Rome has been on all you do in your society, even more so the stamp of the gospel of Christ is to be on all that you do. This is now your chief citizenship (3:20). The gospel is to have a determining impact on how you live. We are a "new creation" in Christ (2 Cor 5:17). The old thinking, the old habits, the old sins, the old desires, the old priorities are to pass away and all things are to become new. Our conduct is to match our citizenship, reflecting the new convictions, new desires, new perspectives, and new principles that we have in Christ. We are to be "worthy" of the gospel, that is, we are to live up to the high standards of gospel living.

He elaborates with four exhortations:

First, he exhorts them to steadfastness, to "standing firm." He urges tenacity. He doesn't want them to compromise. They're under pressure both within the church (1:15-18; 3:1-3) and outside the church (2:15-18), so the Apostle urges them not to give way. "Don't give in," he is telling them, to the world and its cares and worries or to heretics and the easy road which they propose; and don't give in to petty feuding (4:2). Stand fast, whatever the cost. "If religion is worth anything," says Matthew Henry, "it is worth everything."3 "The Philippians must maintain a consistent witness regardless of their circumstances."4

Second, he exhorts them to comprehensive unity. He wants them to be of "one spirit" (pneuma), using the word usually used of "spirit" but perhaps here emphasizing the activities of thought and reflection (or so Muller and others suggest); and "one mind" (psuche) which according to Muller "denotes more especially the inward feeling and will, the soul as the seat of emotions." Paul wants them to be together, heart and mind, both in their thinking and their feeling.

Third, he calls them to work hard for that unity, "striving together," a word which suggests images of "a race or contest where participants compete for the prize or crown."5 Moffatt translates it "fighting side by side" (cf. 2 Tim 2:15).6 It may even have gladiatorial overtones. For unity to be maintained it will require a fight. Unity will not come easily. We are not naively to think a church or a Christian organization will always be heaven on earth, unified and full of love. Don't become disillusioned when disunity and conflict emerge. Unity is a struggle everywhere and always. This is especially true of the kind of unity which the Apostle Paul wants. The Apostle says he wants them together both intellectually and emotionally.

Fourth, He grounds unity in truth. They are to strive together "for the faith of the gospel." "Faith," here, is not "trust," but "the faith" of "the gospel" (two definite articles). This is "the Christian faith," the "deposit" or "treasure" of Christian truth, the "standard of sound words," "the faith once delivered" (1 Tim 6:30; 2 Tim 1:14; Jude 3). He is not urging unity for unity's sake, or community for community's sake. They must strive together for the faith of the gospel. This is not unity at any cost, or unity based on the lowest common denominator. Christian unity is built upon agreement, both intellectually and emotionally, heart and mind, regarding gospel truth. He wants unity in the truth. He goes on to say in 2:2, ". . . . make my joy complete by being of the same mind, maintaining the same love, united in spirit, intent on one purpose." Elsewhere He told the Corinthians, "Now I exhort you, brethren, by the name of our Lord Jesus Christ, that you all agree, and there be no divisions among you, but you be made complete in the same mind and in the same judgment" (1 Cor 1:10). See how he piles up the thinking words: mind, purpose, agree, judgment. For the Apostle Paul, unity is built on a broad basis of agreement. This is why unity is not something which is easily maintained. It does not come naturally, especially when under the stress of persecution. If we are to be of the same mind, we will have to work hard at it. Liberal Christianity wants unity without theology or ethics. This may be fine for a social club. Members can sit around, sip coffee and strong drink, and discuss politics and social justice. They use all the buzzwords: "community," "acceptance," "tolerance," "diversity," and "mutual respect." However they want unity without reference to doctrine or morality, truth or behavioral norms. They strive for unity on the basis of our common humanity. This is fine up to a point. But it's not the Christian unity for which Jesus prays and the Apostles work. Jesus bases unity on the truth, on conviction, on agreement. Our unity is with those who are of the truth.

A friend of mine came and visited me at theological college in England. Before long before we found that we disagreed about nearly everything - worship, prayer, election, second coming, etc. This made fellowship between us very difficult. We could talk about the weather or baseball but nothing of any real significance. In order to keep the peace we had to remain superficial and not discuss "religion." This is why Christian fellowship, if it is to have Christian content, requires agreement - a broad consensus about the church, its message, its morals, its tasks, its functions, its goals, and its Lord.

How then are we to have a unified church? It will happen only when we know and embrace biblical doctrine and are committed to living by it and working together for it. This is one reason why we encourage a theologically-driven Inquirers' Class for potential new members. We explain in some detail what we believe and practice. Why? Because we want those joining with us to join because of conviction, not social comfort. Our unity is not based upon shared space in a building. It cannot be based upon camps, tours, or conferences. It is based on a shared commitment to Jesus Christ. About Him we are to agree and for Him we labor, "striving together for the faith of the gospel." When people are committed to something, anything, outside of themselves, dissension tends to disappear. Why? Because we cease to be so concerned about our own desires, needs, rights, interests, and honors. We cease to be defensive, demanding, and self-centered. We subordinate our interests to those of the cause. How much more ought this to be the case for us who are not committed to just anything, but what is in fact the greatest cause in all history. When we begin to "strive together" for "the faith," the Christian faith, the gospel of Messiah Jesus, both in our hearts and heads, we will see unity in the church.

Shared perspective

The second key to unity is a shared perspective on persecution. What perspective is that?

First, persecution comes to us by the hand of God. It is "from God."

in no way alarmed by your opponents-- which is a sign of destruction for them, but of salvation for you, and that too, from God. (Phil 1:28)

Verse 28 makes explicit what had been implicit up to now: the problem of persecution and suffering, and their capacity to split the church. Years ago I served on a session that was facing a very difficult question. Considerable pressure to compromise our principles was being brought to bear on us in the form of public opinion and legal threats. We promptly divided. The assumption seemed to be on the part of some elders that if the world is angry with us we must be doing something wrong. We need to change. Other elders remained steadfast. The session was split. The Apostle Paul says, don't be alarmed. "In no way be alarmed," he tells them, because they were alarmed. Their fears, in turn, were threatening unity. "Alarmed" (pturomenoi) is a strong term which, according to Martin, denotes the "uncontrollable stampede of startled horses."7 Their fears seemed to go something like this: if God is good and God is powerful and we're His people and yet we're suffering, then . . . something is either wrong with God or wrong with us, and since the former is impossible, it must be the latter. And so some would conclude, if Paul is in jail, God must be displeased. If we are being persecuted, we must be preaching the wrong gospel, or preaching the right gospel in the wrong way. Suffering raises questions which lead to doubt, confusion, and, if left unchecked, dissension and division. So the Apostle tells them that suffering is to be expected. When Peter dealt with the same problem he said, "Beloved do not be surprised at the fiery ordeal among you . . . as though some strange things were happening to you" (1 Pet 4:12). Likewise, the Apostle Paul says "don't be alarmed" by persecution. Stay calm! Why?

1. That they oppose the gospel is a sign of their destruction. The combination of the opponents' persecution with the endurance of the Philippian believers is a sign of their persecutor's destruction. "Which" refers to this persecution/steadfastness situation as a whole. The word translated "sign" (endeixis) could be translated "indication" or "pointer,"8 which, according to Muller, indicates "a sure sign of the futility of their attempts to oppose God and His cause."9 Their opposition is a sign of their destruction. Don't take it as a sign that you've gotten off base. Don't let it scare you, or persuade you to change course. Their way is the way of destruction. They will not win. They will not succeed. Remain steadfast.

2. That you are persecuted for the gospel (and endure it!) is a sign of your salvation. What is a sign of the persecutor's destruction is at the same time "a sign . . . of salvation for you." Jesus said, "If the world hates Me, it will hate you, if they persecuted Me they will persecute you" (Jn 15:18-20). Opposition is a sign of authenticity. Take heart, you are real disciples of Christ. Otherwise the world would leave you alone. Jesus said, "The one who endures to the end, he shall be saved" (Matt 24:13). "If we endure, we shall also reign with Him" (2 Tim 2:12). Their present endurance is a sign of their continuing endurance and salvation. You're enduring. Be encouraged! He ends verse 28 saying, "and that too, from God." The "too" is not in the text, and only obscures the meaning, which is, according to Martin, "God is the responsible agent of the whole situation."10 The persecution comes by the hand of God and should be understood in terms of Hebrews 12:6,7 and the discipline of the Lord. This is how he perfects us - "that we might share in His holiness" (Heb 12:10). So also the ability to endure, to continue in faith, comes as a gift from God. In Romans 14:4 Paul says, "The Lord is able to make you stand," and in Ephesians 2:8,9 faith itself is called a gift. Again and again we see that whatever happens, happens by the hand of God. Persecution serves God's purposes and so He permits it to signal the coming judgment to the persecutors and as signs of salvation to believers.

We see again how crucial it is that we correctly understand the sovereignty of God. If the world is out of control and I am susceptible to chance occurrences or raging of godless men, then there is plenty of reason to fear. If I might walk out of the house and by chance get run over by a car without any particular purpose, then I should fear. If some quack may break into my house and beat me into paralysis, and even God has no purpose in it, then I should fear. But if persecution and suffering is ultimately "from God" and for good reasons, then fears are quieted. I can then rest assured that nothing can happen to me but what has been ordained by God for my good. Then opposition or persecution will not give rise to doubts and divisions. Then we may view opposition as normal, ordinary, and expected, and endure it!

Second, suffering persecution is a privilege.

For to you it has been granted for Christ's sake, not only to believe in Him, but also to suffer for His sake, (Phil 1:29)

The Apostle Paul aims in verse 29 to remold our attitude toward suffering: it is not necessarily a sign of divine displeasure. On the contrary, for faithful believers, it is a sign of divine favor. It is "from God" (v 28). Verse 29 begins with "for" (hoti). The Apostle Paul is explaining how the suffering is "from God." "For to you it has been granted" (echaristhe) from the Greek word for grace or favor. "This is your great privilege," he is telling them. God's grace has not only enabled you to believe, but also to suffer for His sake. "Suffer" (agon), our word agony, "refers to a contest in the athletic games, with all the strife, exertion, struggle and hardship connected therewith."11

Does God not want us to suffer? to become sick? to feel pain? to undergo stress? to be attacked? to suffer persecution? Indeed, in this fallen world He does. There is divine intention in our suffering. Martin explains, "There is no accident in their suffering, nor is it a mark of divine punishment as though God were angry with them. On the contrary, it is a sign of His favor, ‘seals of adoption to the children of God,' as Calvin says, and to be accepted in the light of Hebrews 12:5-11."12 Suffering was promised by Jesus. "A slave is not greater than his master" (Jn 15:20). Paul was stoned nearly to death at Lystra and dragged out of the city, he returned a while later and it says he was encouraging them to continue in the faith, saying, "Through many tribulations we must enter the kingdom of God "(Acts 14:22). Paul sent Timothy to encourage the Thessalonians, ". . . so that no man may be disturbed by these afflictions; for you yourselves know that we have been destined for this. For indeed when we were with you, we kept telling you in advance that we were going to suffer afflictions; and so it came to pass, as you know" (1 Thess 3:3,4). Paul told Timothy himself, "And indeed, all who desire to live godly in Christ Jesus will be persecuted" (2 Tim 3:12). The Apostles' considered suffering a privilege. When Peter and the Apostles were flogged by the leadership in Jerusalem, we're told, "So they went on their way from the presence of the Council, rejoicing that they had been considered worthy to suffer shame for His name" (Acts 5:41).

Why does God allow it? There are a number of reasons, such as (briefly), 1) To make us holy (Heb 12:6,7); 2) to draw us closer to Himself (Ps 119:67); 3) to make our reward all the greater in heaven (2 Cor 4:17; Rom 8:17,18; 1 Pet 4:12ff). Suffering is a privilege, but it is a privilege that God ordains for our good.

experiencing the same conflict which you saw in me, and now hear to be in me. (Phil 1:30)

In verse 30 he reminds them that they're only going through the same things he went through, and is now going through. In Acts 16 they saw him flogged and imprisoned. They should therefore not be surprised if the same destiny awaits them. This is the way it always has been for the people of God. We always have faced persecution and suffering in this life. It happened to almost all the saints in the past (see Heb 11), and will also in the future. Suffering is to be expected by the people of God. Consequently preserve Christian unity. Don't let the pressure of opposition surprise you and lead to dissension and division. Don't let it sow seeds of doubt and confusion. Expect it, and by anticipating it, preserve the unity of the Spirit in the bond of peace (Eph 4:3).