“Lights in the world.” That is how the Apostle Paul characterizes Christian witness. This is how Christian ministry works. Light banishes darkness. Light is clean and pure. Light illumines one’s path. Light shines into dark corners. Light exposes error, falsehood, and corruption. Light highlights both what is true and what is right; it represents both clarity and purity in a dark, lost, confused, corrupted world. Don’t think for a moment that effective ministry is merely a matter of efficient management and creative programming. It’s not. The Apostle Paul joins together what the church so often has allowed to be broken asunder. The same Apostle who preaches the gospel of grace in Christ with the utmost clarity (see 3:9), also insists upon moral integrity with the greatest urgency for the sake of effective ministry. By employing the metaphor of light, he joins ethics and evangelism; or (to continue to use alliteration) morals and ministry, walk and witness. More precisely, his concern is for ethical consistency for the sake of evangelism, moral integrity for the sake of fruitful ministry. His demand is that Christians be “blameless and innocent” and “above reproach,” because only then can they appear as lights in the world and “hold fast the word of life” (2:15,16).

The Apostle has been hammering away at this theme. He prayed for the Philippians in 1:10,11 that they,

. . . may approve the things that are excellent, in order to be sincere and blameless until the day of Christ; having been filled with the fruit of righteousness . . . (Phil 1:10,11a)

This he urged in 1:27, exhorting the Philippians to “conduct yourself in a manner worthy of the gospel.” This was behind his exhortations to unity rooted in Christ-like humility in 1:27–2:13.

Why do the Apostle’s writings emphasize concern for moral integrity while our ministries at the beginning of the twenty-first century do not? Because the Apostle understands that moral and relational failure in the church is what causes much of the skepticism in the world (see Rom 2:1ff). Remember the moral failures of the high profile televangelists in the late 1980’s and 90’s, as well as the same the last couple of years, both high profile and low profile? These failures discredit the Christian religion. They close ears that might otherwise have remained open. They fan the flames of cynicism in a world eager to continue in unbelief. If word and life are not consistent with each other, if what we say and what we do are not in harmony, we undermine the credibility of the gospel and corrupt our message. So what must we do?

Community Life

Do all things without grumbling or disputing; (Phil 2:14)

The Apostle Paul begins with the relational. Our witness to the world begins with the quality of our life together. Harmony, unity, mutual love and respect are a powerful witness in a fractured world. People long for community. They yearn to belong. They are disillusioned by involvement in clubs, organizations, and societies characterized by turf wars, personality clashes, and power grabs. They want the real thing. “Do all things without grumbling,” says the Apostle Paul, without griping and complaining. His language echoes that of the Old Testament descriptions of the grumblings of the children of Israel in the exodus and wilderness wanderings (Ex 15:24; 16:2,7-9,12; Num 11:1). They grumbled about the food, grumbled about lack of water, grumbled about danger, grumbled about their leaders, grumbled about the Lord Himself. “Grumbling,” Barclay says, “describes the low, threatening, discontented mutterings of a mob who distrust their leaders, and who are on the verge of a rebellion and an uprising against them.”1 Henry adds, “God’s commands were given to be obeyed, not disputed.”2

Similarly, “do all things without . . . disputing” or “arguing” (NIV), or “questioning” (ESV). O’Brien renders it “quarreling.” We all must fight this tendency to grumble, complain, and argue, some more than others. Why? Because it undermines the unity and therefore the credibility of the ministry (and message) of the church. It divides the church. It polarizes believers. The Apostles are not opposed to a good fight over substantive issues. He’s already urged that they “strive together for the faith of the gospel” (1:27), and elsewhere that they “contend earnestly for the faith which was once delivered” (Jude 3), and “fight the good fight of faith” (1 Tim 6:12). What he is concerned with is grumblings about the insignificant (“fruitless discussion” – 1 Tim 1:6,7), petty disputes (“disputes about words” – 1 Tim 6:4), needless arguments (“foolish and ignorant speculations” that “produce quarrels” – 2 Tim 2:23). He aims to stop chronic but fruitless complaining.

Check yourself. Do you find yourself typically criticizing persons, facilities, and events? It is not difficult to do. It requires no particular intelligence to find cause for grumbling and disputing. You can grumble about services and sermons. Every time. You can grumble about facilities and vehicles. You can grumble about gardens and lawns. You can grumble about snacks and meals. Every time we gather as the people of God you can walk out the door and say something cynical or critical about what you just experienced. Every bit of our life together is flawed. Thankfully, I am aware of very little of this carping in our congregation. But in connection with other institutions, I am amazed at the degree to which otherwise sensible people will assume that the leadership of schools and teams and clubs and other organizations are all stupid or corrupt. They will mock and disparage those institutions mercilessly. It is doubtful that this inclination can be contained, and will not spill over into church life as well. But be warned. Complaining, criticizing, and cynicism are soul deadening. Grumbling will suck the spiritual life out of those around you, especially your children. Grumbling is a cold, wet blanket on whatever spiritual fires are burning in their hearts, and will smother and suffocate what you ought rather to fan into flames.

Here’s the positive alternative:

Let no unwholesome word proceed from your mouth, but only such a word as is good for edification according to the need of the moment, that it may give grace to those who hear. (Eph 4:29)

Limit your response to church’s ministry and people to wholesome, need meeting, edifying, grace-giving words. No unwholesome words!

Again, check yourself. Those who are serving at any given moment don’t need a lot of encouragement. The problem is that some people never express any encouragement. When I say never, I mean never. Never. Not for services, sermons, preachers, choirs, programs, meals, elders, deacons, trustees, renovations, and so on. I am confident that no one should be content with this pattern of behavior. Our ways of speaking to each other have much to do with the quality of our life together. Eliminate grumbling and disputing and we will go a long way toward becoming a community that is light in the world, drawing others to Christ.

Moral Integrity

The Apostle Paul moves now beyond relational to the moral.

that you may prove yourselves to be blameless and innocent, children of God above reproach in the midst of a crooked and perverse generation, among whom you appear as lights in the world, (Phil 2:15)

He uses five terms to emphasize the moral quality of our life together as a Christian community. If we refrain from grumbling and disputing, and live “blameless” and “innocent” lives, here’s the kind of witness that we can have.

They will be seen as, or they will demonstrate themselves to be:

i) “blameless,” which Martin understands to mean “irreproachable, living a life at which no finger of criticism may be pointed;”3 beyond blame or accusation;

ii) “innocent,” or literally “unmixed,” that is, “innocent, guileless, simple.”4 This word is used in Matthew 10:16 (innocent as doves); in Romans 16:19 (innocent of evil); in the first century to speak of undiluted wine and pure metals; and in 2 Corinthians 11:2 of a pure virgin;

iii) “above reproach” or “unblemished;”5

iv) “children of God,” that is, those who bear the family lineage, who reflect His character, who are holy as He is holy; “children of God,” i.e. those adopted children (Gal 3:26; Jn 1:12) who bear the image of their Father; who are perfect as their Father in heaven is perfect (Mt 5:48);

v) “lights in the world,” even as Jesus said we are to be (Mt 5:14-16). Moffat translates “lights in the world” as “shine like stars in a dark world.”

“World,” as we would expect, is not the physical world, but the world in its ethical and religious connotations. There is to be this stark contrast between the world, characterized as “a crooked and perverse generation,” and the blameless children of God. Note the built-in tension. We are to be “in the midst” of the world. We are to be “among” them. We are not to leave the world. For this Jesus prayed in His High Priestly Prayer. We are not to be “of the world” but we are sent “into the world” (Jn 17:14-18). In the world but not of the world. Yet, we are to be separate (2 Cor 6:14-18). We are not to love the world and the things of the world (1 Jn 2:15-17). We are not to be friends with the world because by so doing we make ourselves to be enemies of God (James 4:4). Our separation from the world, then, is moral not monastic; it is ethical not physical; it is lifestyle not geographic. Christians are to be, together and individually, lights that shine in the darkness of the world. As he goes on to say, our whole ministry hinges on the moral and relational quality of our life together (2:16).

One cannot, and should not, try to escape the ethical requirements of Christianity. Have you been born again by the Spirit of God? Have you been given a new heart? Are you indwelt by the Holy Spirit? Then we should stand out like a bright light in a dark world. The difference should show up in everything: how we speak, how we dress, our willingness to serve, our moral purity, the way that we love. When Christians use profanity, they dim the light. When Christians dress immodestly, they dim the light. When Christians attend Bible studies and church and then party like the world, they dim, if not extinguish, the light. When evangelists have affairs, when Christian leaders embezzle funds; when members become intoxicated or use illegal drugs we no longer shine in the world, rather, we blend into the darkness. When Christians are alienated from each other, are in conflict with each other, or gossip about each other, we discredit the gospel, excuse cynicism, and close ears. It has grieved me to hear my sons say, “Dad the girls on Facebook that post Bible verses often turn out to be the worst girls.” Bible verses with suggestive poses, sensual gestures, and plunging necklines; Bible verses with drinks in hand and cheap morals. These things extinguish the light because they eliminate the distinction. When we are as vulgar, dishonest, seductive, immoral, selfish, and unloving as the world, the world finds no reason to listen to our gospel or desire our Jesus. Are you concerned? I trust that we all are. We are only light in the world when we are blameless and innocent, children of God above reproach in the midst of, yet set apart from, the world.

Effective Ministry

holding fast the word of life, so that in the day of Christ I may have cause to glory because I did not run in vain nor toil in vain. (Phil 2:16)

“Holding fast the word of life,” or “holding out the word of life” (NIV), adds to the requirement of right living, the duty of proclamation. Yet this “holding fast” is not just a matter of proclamation. The Apostle Paul’s primary concern is “proper moral conduct,” as Silva puts it.6 By living relationally loving and morally pure lives we are “holding fast” the gospel. The implications for ministry are obvious. We are already deeply into those implications. We have in Christ “the word of life,” the word of “abundant life” (Jn 10:10) here and “eternal life” in heaven. For us to effectively communicate it we must both speak and live faithfully. Gospel truth must be preached and practiced. Remove either the proclamation or the practice and we have no gospel. We cannot shy away from speaking gospel truth, in the schools, jails, neighborhoods, and everywhere; but one must also live it. The Apostle Paul ties his whole ministry, its purpose and motivation, to this. He likens his ministry to running (cf. 1 Cor 9:27; Phil 3:14; 2 Tim 4:8) or toiling, the latter word perhaps a metaphor from weaving or tent making. He would have “run in vain” or “toil(ed) in vain” if the relational and/or moral had been disconnected from the Philippian gospel. Their gospel would have been vain, empty, useless, because it would have been half a gospel. All his labor is to the end that the gospel should be presented to the world. How far does he take it?

But even if I am being poured out as a drink offering upon the sacrifice and service of your faith, I rejoice and share my joy with you all. (Phil 2:17)

His witness has resulted in his being “poured out as a drink offering.” Martin says that this phrase notes, “in sacrificial terms, a violent, even a bloody, death. He likens his life-blood shed in death to the libation of wine or perfume which was poured out in the concluding rites of a sacrifice to a pagan deity.”7

The “sacrifice and service of your faith” refers to “the ministry that springs from your faith.”8 That is, the Apostle Paul is willing to labor even unto death to see the Philippians’ ministry producing fruit. As long as this is happening, the purpose of his ministry is fulfilled and he rejoices. Further,

And you too, I urge you, rejoice in the same way and share your joy with me. (Phil 2:18)

The Apostle Paul is all about faithful ministry. This is his life’s purpose. He rejoices wherever he sees it reproduced. Join faithful ministry to fruitful ministry, that produces Christians who are “lights in the world” and “hold forth the word of life,” and he rejoices. We too can rejoice when our ministry is not only biblically sound. It must be that. We have nothing if we are not true to the gospel. However, we also must be relationally and morally sound as well.