Philippians 4:1-7 is part of Paul’s concluding word to chapters one, two, and three. What he says in 4:1-7 is based on what he has previously written about living Christ, magnifying Christ, taking Christ as our pattern, knowing the excellency of Christ, pursuing toward the goal, and living in the out-resurrection.
In 4:1 he says, “So then, my brothers, beloved and longed for, my joy and crown, so stand firm in the Lord, beloved.” We know from chapter three that Paul aspired to be found in Christ. In 4:1 he tells us to stand firm in the Lord. Standing firm in the Lord is the key to letting our forbearance be known to all men. If we do not stand firm in the Lord, there is no way to make our forbearance known. In order to do anything we must have a proper standing. This is true of making known our forbearance. For this, we must stand firm in the Lord; that is, we must remain in Him. Hence, Paul’s word about standing firm in the Lord is equal to the Lord’s word about abiding in Him (John 15:4).
In verse 2 Paul goes on to say, “I beseech Euodias, and I beseech Syntyche, to think the same thing in the Lord.” As those who stand firm in the Lord, we should also “think the same thing in the Lord.” Apart from the Lord, we cannot think the same thing. If we would think the same thing in the Lord, we must first stand firm in Him.
Verse 3 continues, “Yes, I ask you also, genuine yokefellow, assist them, who contended with me in the gospel, with both Clement and the rest of my fellow-workers, whose names are in the book of life.” Here Paul is asking those who were genuine yokefellows to help Euodias and Syntyche to think the same thing. Paul seems to be saying, “These two sisters are my co-workers, but at least temporarily they are not in the Lord. I encourage you, genuine yokefellow, to do your best to bring them back to the Lord and help them to think the same thing in the Lord.” These sisters were co-workers who had labored with Paul and contended with him in the gospel and whose names were in the book of life. Nevertheless, for the time being they were not in the Lord.
In verse 4 Paul says, “Rejoice in the Lord always; again I will say, rejoice.” When in our experience we are not in the Lord, we do not have any joy and we cannot rejoice. Formerly Euodias and Syntyche could rejoice, but now, because they are not in the Lord, they cannot rejoice in Him.
There is a practical way by which we can know whether or not we are in the Lord. As long as you are not one with a certain brother or sister in the church, you are not in the Lord. Of course, as far as position is concerned, you are in Christ eternally. Nothing can affect our position in Christ. But practically and experientially we may not remain in Him. The fact that we are not one with a particular saint proves that we are not in the Lord.
It is very serious not to be one with even one brother or sister. Most of the saints have at least one other saint with whom they are not one. For example, suppose some sisters are serving together at a love feast. One sister may not like the way another sister is serving and she may refuse to serve with her. She may even walk away from this sister. By walking away from the sister, she actually walks out of the Lord. Instead of refusing to serve with the sister, she should make her forbearance known in that situation.
It is not easy to serve with the saints in the church. If an employee in a factory does not do a good job, the boss can fire him. But in the church life no one is hired and no one can be fired. Just as we have been born into a family and cannot be fired from being a member of the family, so we have been born into the church and cannot be fired from being a member of the church. When difficulties arise, we should not walk away from the saints or refuse to serve with them. Instead, we should exercise our forbearance.
If we exercise forbearance, we shall not be anxious. Whenever we make our forbearance known, our anxiety is crossed out. When we exercise forbearance, we can rejoice in the Lord, and when we rejoice in the Lord, our anxiety disappears. Thus, forbearance maintains our rejoicing, and rejoicing drives away our anxiety. But whenever we do not exercise forbearance, we are not able to rejoice. Then the way is open for anxiety to enter in. This is not a mere doctrine; it is a word which touches the actual situation of our Christian life.