Number 66 | February 6, 2006

Co-workers: Euodia and Syntyche

This is the third in a continuing Ekklesia Then & Now series on the individuals Paul referred to as sunergos sunergos (co-workers). Previous installments have been Priscilla and Aquila (ET&N 62) and Aristarchus (63). The purpose of the series is to examine the biblical and extrabiblical information about these people and their lives to determine what lessons they hold for today's Christian. Additional installments of this series will include Clement, Demas, Epaphroditus, Jesus Justus, Luke, Mark, Philemon, Timothy, Titus, and Urbanus.

To the casual Bible reader, the most surprising inclusion on the list of Paul's co-workers must surely be these two Philippian women, who go down in Christian history as people who couldn't get along. Surely, their conflict threatened the unity of the church in Philippi, and we never learn if they worked things out, but it is important to understand what Paul said about them and what is implied by the lengths we went to encourage them to put aside whatever differences they had. Typically, commentaries suggest that Paul wanted them to agree, but I don't think that's necessarily the case.

At some point in the future, I'll be doing an ET&N in the Cities of the New Testament series on Philippi, so I won't go into a lot of background on the city here. Philippi was a major Roman colony in the province of Macedonia (northern Greece). Paul first visited there on his second missionary journey. He had revisited the churches of Cilicia, Galatia, and Pisidia, intending to head for Ephesus, but the Holy Spirit prevented him. He headed west, intending to go to Bithynia (a province on the Black Sea in what is now northern Turkey), but again he was prevented. Probably unsure of what was now expected of him, he went to Troas on the Aegæn coast (where he is joined by Luke). It was there that he received a vision of a Macedonian asking him to help the people of Macedonia. Boarding a ship, he crosses to Macedonia and makes his first significant stop in Philippi (Acts 15:40-16:12).

His first convert there is an Asian fabric dealer named Lydia, with whom he and his party stay for a time. Typical of Paul, he soon runs afoul of some local residents, gets beaten, and ends up in jail. Freed after an earthquake (and the conversion of the jailer), he soon heads south out of Philippi (Acts 16:13-40), but the church there was probably never far from his mind. He appreciates them for a number of reasons, one of which is the fact that they alone took it upon themselves to provide support for the apostle. During his third missionary journey, after his lengthy stay in Ephesus, he returns to Macedonia before sailing to Judea (Acts 20:1-6).

During his first imprisonment in Rome (ca 61-63 AD), the Philippian church apparently heard of his plight, gathered up some gifts for him and dispatched them with one of their members, Epaphroditus (a future subject of this series). Some have speculated that this may have occurred during an imprisonment in Ephesus or Caesarea, but Rome appears more likely. If Paul was imprisoned in Ephesus, it was probably not long enough for the events related in his letter to the Philippian church. While we know Paul's imprisonment under Felix and Festus in Caesarea extended for a couple of years (Acts 23:23-27:1), he doesn't seem to have been availed the same opportunity for visitors as he was in Rome.

The impetus for Paul's letter to the church at Philippi would seem to be twofold: his gratitude to them for sending Epaphroditus with gifts (Philippians 4:18) and the news Epaphroditus undoubtedly bore about a conflict between Euodia and Syntyche. As I reread Philippians over the past couple of weeks, it struck me that the bulk of the letter is targeted at their disagreement. While we are given no information about the nature of the difficulty, we can readily surmise three things it was not:

1. It was not trivial. This is not some petty argument over recipes or child-rearing. Paul would not have taken the time he did if it were. Furthermore, if the matter were trivial, it never would have been communicated to Paul in the first place. This is an issue that threatens the unity of the entire Philippian church. Many commentators therefore suggest that Euodia and Syntyche were church leaders, perhaps deaconesses, but the circumstances not require that. Conflicts between "ordinary" church members can easily and quickly escalate as others take sides.
   
2. It was not doctrinal. If the conflict between Euodia and Syntyche involved a core principle of Christianity, such as the Judaizing that dogged him throughout most of his Christian life, Paul surely would have commented on the issue. Yet, he takes no side on the disagreement, and lays no blame. He treats each woman equally: "I entreat Euodia and I entreat Syntyche to agree in the Lord" (Philippians 4:2). To make his point, Paul repeats the verbal plea (Greek, parakaleo, which literally means "to call to one's side") to each. "I entreat Euodia and I entreat Syntyche," not "I entreat Euodia and Syntyche."
   
3. It was not personal. The letter is addressed, "To all the saints in Christ Jesus who are at Philippi" (1:1). As an encyclical letter, it would have been read publicly to the entire church. If the matter had been strictly personal, it seems unlikely that Paul would have risked embarrassing the women before the congregation. Furthermore, the fact that he does not delineate the subject of the conflict suggests that everyone in Philippi knew what it was.
   When Paul wrote to Philemon, encouraging him to accept his escaped slave Onesimus as a brother, he does so privately. He does not mention the subject at all in the general letter to the church in Colossae, although the letters were written and delivered at the same time. While it is possible that Paul wrote private letters to Euodia and Syntyche, it seems unlikely.

If all this is true, then we can conclude that the issue concerned the entire church, but that no unorthodox opinions were involved. This is underscored by Paul's commendation of both women as co-workers "who have labored side by side (Greek, sunathleo, literally "wrestled with in company with") with me in the gospel" (4:2). Furthermore, there is no implication that the disagreement threatens either woman's salvation, for Paul says their "names are in the book of life" (2:2).

While these two verses (4:2-3) are usually viewed as almost parenthetical following Paul's great Christological statements earlier in the letter, there is considerable internal evidence that they are, in fact, the central purpose. Everything prior to these two verses sets up Paul's plea, and the five the follow summarize. It is no accident that Paul addresses Euodia and Syntyche in this general letter, he is calling for the entire congregation to participate in the process of reconciliation.

The English Standard Version translation of the end of verse two is, in my opinion, unfortunate because it misrepresents what Paul is asking of these women. Paul is not asking them "to agree," as the ESV states, but "to live in harmony" as the NASB puts it. The Greek phrase is autos (same) phroneo (which, according to Strong literally means "to exercise the mind, that is, entertain or have a sentiment or opinion." Importantly, Paul adds "in the Lord" to the phrase, inviting the women (and the rest of the congregation) to consider what is truly important. In context, Paul's admonition seems to be, "Put aside your differing opinions and focus on the Lord."

This is what Paul has been setting up in much of the materials from 1:9 through 4:1, both setting the stage and repeating the "same/one mind/attitude" several times earlier. He prays that their love, knowledge, and discernment will abound (1:9) so that they will be blameless (1:10). He points out that some "preach Christ from envy and rivalry" (1:15). Perhaps this touches on the conflict between Euodia and Syntyche. Were they envious of one another? Paul points out his "fruitful labor" (1:22), perhaps hoping that the women will realize their strife inhibits their fruitfulness. He calls for the Philippians to "let your manner of life be worthy of the gospel of Christ," standing firm with "one mind."

With that introduction and a discussion of his current circumstances, Paul gets to the heart of the matter: "So if there is any encouragement in Christ, any comfort from love, any participation in the Spirit, any affection and sympathy, complete my joy by being of the same mind (autos phroneo, the same phrase with which he appeals to Euodia and Syntyche), having the same love, being in full accord and of one mind" (2:1-2). "Do nothing from rivalry or conceit," (2:3) he warns. By this point in the public reading of the letter, can't you just see Euodia and Syntyche starting to squirm as eyes dart to them?

To hammer the point home, Paul calls upon the example of Christ Himself using, according to most biblical scholars, an early hymn (2:6-11):

"Christ Jesus, who, though he was in the form of God, did not count equality with God a thing to be grasped,
but made himself nothing, taking the form of a servant, being born in the likeness of men.
And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross.
Therefore God has highly exalted him and bestowed on him the name that is above every name,
so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth,
and every tongue confess that Jesus Christ is Lord, to the glory of God the Father."

This is not the place to discuss the debate Christological elements of this hymn. What is important for this discussion is that (1) the Philippians were certainly familiar with this hymn—perhaps it even originated there—and (2) Paul is making the point that if Jesus Himself, the Son of God, could "make himself nothing," then surely so could they (the congregation in general, and Euodia and Syntyche in particular).

"Do all things without grumbling or questioning," (2:14) Paul continues. It seems likely that Euodia and Syntyche were indeed grumbling and questioning one another. It wasn't enough just to have a different opinion about something, each was probably publicly critical of the other. Paul is concerned not only about the affect that would have on the church, he also wants the church to be blameless to outsiders. Were Euodia and Syntyche shining "as lights in the world" (2:15) or are they virtually indistinguishable from the pagans around them?

At this point, Paul gets more personal. I want to be proud of you, he says. I don't want to think my work with you will have been in vain, after all, I'm prepared to give up my life for you (2:16-17). Although Paul probably didn't mean it that way and he approaches it positively, it's easy to read a veiled threat into the next few verses. "I'm sending Timothy to you," he says, "so I can get the news." Epaphroditus had recently delivered news from Philippi, what else does Paul want to know? Among other things, he must certainly want to find out how Euodia and Syntyche respond. Paul was more than willing to make multiple attempts to resolve problems in churches (Corinth, for example). If Timothy returned with disappointing news, Paul would have tried again. He felt personally responsible for the churches he founded, and this certainly would be true of the Philippi church for which he felt so much affection. Paul isn't using Timothy as a threat, but he isn't leaving things to chance either.

The next section (Chapter 3) lends some credence to the thesis that the conflict between Euodia and Syntyche involved difference between Jewish and Gentile Christianity because he discusses his Jewish roots, circumcision, and the law (although briefly). But I don't think this is directly related to the problem between the two women. Paul was consistently direct and unequivocal about the error of the Judaizers. If either Euodia or Syntyche had been advocating Jewish (or aesthetic) practices for Christians, it is doubtful that Paul would have addressed them with equanimity. He would have told the Judaizer she was wrong.

Perhaps Epaphroditus also reported that there was some minor element in the community that was challenging the new Christian freedom, so Paul felt compelled to comment, but the evidence does not suggest this involved Euodia and Syntyche. It's almost as if Paul, having put some heat on the issues involving the women, used this digression to relax them. "Well, at least I'm not guilty of that," they may have thought.

"Therefore...stand firm," Paul states emphatically before turning (back) to the issues surrounding Euodia and Syntyche. If correct, this was a clever technique, and no one would excuse Paul of not being clever. This is the man, remember, who quoted Greek poets and statuary in trying to evangelize Athens (see Acts 17:18-32). In this letter, Paul may have been first tweaking the consciences of Euodia and Syntyche (1:9-3:1), then lowered their guards with unrelated topics (3:2-4:1) before diving home the stake (admittedly, an overstatement) in 4:2-3.

Some other aspects of the Euodia-Syntyche verses deserve attention. "Yes, I ask you also, true companion, help these women," (4:3a) Paul writes after his appeal to the women. To whom does he address this request? The phrase "true companion" is suzugos (one who is co-yoked) gnésios (genuine) in Greek. Several suggestions are made by commentators. Some have claimed Paul's suzugos gnésios is Lydia, the first convert in Macedonia; others Paul's wife, and others a believer named Syzygus (the transliteration of the word suzugos. A few have been combined the first two ideas by making Lydia Paul's wife. I believe these are all incorrect. While it is true that the term suzugos is used in other ancient Greek texts to mean wife, this is its only use in the New Testament. The biblical evidence strongly suggests that while Paul may have been married at one point, he no longer is during his Christian ministry. In addition, it doesn't seem likely that Paul would lay responsibility for helping Euodia and Syntyche on a single individual while the entire congregation is being affected, so neither Lydia nor "Syzygus" are satisfactory explanations.

I suspect suzugos gnésios is the entire Philippian church, primarily because of what Paul asks of suzugos gnésios—to "help" these women. This is one of those times when English translations simply fail to convey the complexity of the Greek concept. The word translated "help" is sallambano, which is a strong action literally meaning "to take capture" or "to take hold together with one." Paul wants the Philippi ekklesia (the called-out people) to take hold together with Euodia and Syntyche and carry them to Christ. None of them can correct this problem alone—only by carrying it to Christ, with his example of humility and sacrifice, is there any hope.

How? Paul provides the answer (4:4-9):
"Rejoice in the Lord always; again I will say, Rejoice. Let your reasonableness be known to everyone. The Lord is at hand; do not be anxious about anything, 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 your minds in Christ Jesus.
Finally, brothers, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if there is any excellence, if there is anything worthy of praise, think about these things. What you have learned and received and heard and seen in me--practice these things, and the God of peace will be with you."

In some combination, the actions of Euodia and Syntyche were not true, honorable, just, pure, loving, commendable, excellent, and/or (certainly) worthy of praise (4:8). By rejoicing in the Lord (4:4) and taking everything to Him in prayer (4;6), the anxiety (4:6) created by the conflict will be extinguished, the church will find peace (4:7) and the people around them will see the difference (4:5). This is the "secret" Paul discovered (4:12) and through it he learned "I can do all things through him who strengthens me" (4:13) and through that understanding, the things that happened to him "really served to advance the gospel" (1:12b). This is the lesson he wants not only Euodia and Syntyche, but the entire Philippian ekklesia to know.

Paul wanted Euodia and Syntyche to have the autos phroneo (same mind). Besides other places in Philippians, that phrase (or very similar phrases) appears in 1 Corinthians 1:10, Romans 12:16, and Romans 15:5. In too many case, the concept is perverted by those who would insist that all Christians must agree on everything. People like this too often even deny fellowship with believers who do not believe precisely as they believe. Sometimes the Euodia-Syntyche verses are used in this argument, but that negates the rest of the letter and, I believe, Paul's primary concern.

If he had wanted the Philippians (and, by extension, all Christians) to believe precisely the same things, he would have specified the correct doctrine (orthodoxy). Paul's concern, instead, is encapsulated in the saying that "we can disagree, but we can't be disagreeable." Paul desires, first and foremost, an attitude that focuses on Christ and all He represents. That cannot be accomplished through legalistic insistence on monolithic doctrine that broaches no dissenting opinion. There are lines, to be sure, and I suggested what I believe those to have been for the early church in ET&N 9 (False Doctrine), but sadly, it seems that too many Christians want to draw their own lines. In the disunity this creates, Christians become virtually indistinguishable from the rest of the world.

In the next issue of ET&N, I'll be looking at drawing lines in an issue entitled "Onlyism." I look forward to your comments on today's ET&N and on future issues.

[By the way, if you're wondering why I didn't mention Clement in this discussion, it's only because he's the subject of the next ET&N in the co-worker series (#70, scheduled for April 3).]

This note came from Rudy:

"If he had wanted the Philippians (and, by extension, all Christians) to believe precisely the same things, he would have specified the correct doctrine (orthodoxy). Paul's concern, instead, is encapsulated in the saying that "we can disagree, but we can't be disagreeable." Paul desires, first and foremost, an attitude that focuses on Christ and all He represents. That cannot be accomplished through legalistic insistence on monolithic doctrine that broaches no dissenting opinion." seems to disagree with Paul's earlier statement, "…if there is therefore any exhortation in Christ, if any consolation of love, if any fellowship of the Spirit, if any tender mercies and compassions, make full my joy, that ye be of the same mind, having the same love, being of one accord, of one mind; doing nothing through faction or through vainglory, but in lowliness of mind each counting other better than himself;…"

Being of the same mind, being of one accord, of one mind ARE statements where he calls for "unity in doctrine." The same call is found in the encouragement to stay within the doctrine, delivered by the apostles; the "faith, once and for all delivered…"

Too much latitude is taken when there is no insistence of unity of faith, doctrine. Of course, the problem, among others, is: Who decided which points of doctrine?

What is "opinion" to the one is "conviction" to the other, as we see in the different issues among "us."

[DS] Paul's comment here to be of the "same mind" does not imply an intolerance for different attitudes among believers toward practices and beliefs. The Greek word used here, phroneo, does not mean absolute agreement. It conveys the sense of a common sentiment that cares more about others than one's self. Paul asks his "true companion" to help Eoodia and Syntyche get along for the sake of the church.
As I pointed out in this issue, Paul specifically endorses different practices in Romans 14 when one is "fully convinced in his own mind" (v.5). He cautions against judging others for these differences and placing an obstacle in another's path to faith. This is the sense in which in appeals to Euodia and Syntyche and others to help them. Their actions threatened to become obstacles in others.

Unsure about or don’t agree with something in Ekklesia Then & Now? First, be a Berean (Acts 17:10-11). If you still disagree, post a message so we can all share in the discussion!

NEXT ISSUE: Onlyism

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