Search the Scripture by F. D. Starr

Pacific Press Publishing Company · Mountain View, California · Apr 18, 1906

Search the Scripture

By F. D. Starr

Philippians

We find, according to chapter one, verses 13 to 16, that this book was written while Paul was a prisoner at Rome. The date of this writing was about A.D. 64, or nearly thirty years after the apostle’s wonderful conversion. From Eph. 3:1; Col. 4:10; and Philemon 9, we learn that these other three letters were also written when he was in bonds. These books are consequently called the “prison epistles.”

The interesting account of the first introduction of the Gospel to the Philippian people, is found in Acts 16. It was to this place that Paul first went after hearing, in vision, a voice inviting him in the noted missionary call, “Come over into Macedonia, and help us.” This seems to have been the first place in Europe to be favored with the labors of the apostle to the Gentiles. Here it was that Paul and Silas were imprisoned, and delivered by the mighty earthquake. Here the damsel possessed with a spirit of divination followed the apostles, crying out, “These men are the servants of the Most High God, which show unto us the way of salvation.” Here we find a class of devout Sabbath-keepers who gladly accepted the Gospel. Surely the work was begun in Philippi in a manner to carry conviction to the honest in heart.

According to the German version of Acts 16:12, Philippi was “the capital of Macedonia and a free city.”

Being better acquainted with the circumstances under which the letter was written, we can better appreciate the contents of the book. In chapter one we have a remarkable proof of the apostle’s devotion to the Gospel, inasmuch as he states that some preach Christ from an evil motive, supposing to add affliction to his bonds, yet he rejoices that Christ is preached, because in some way this would result in the advancement of the Master’s cause. The idea that there is nothing for us to do, only to believe on Christ, is corrected by the statement of Phil. 1:29, where it is stated: “For unto you it is given in the behalf of Christ, not only to believe on Him, but also to suffer for His sake.” It is not sufficient to merely have a passive belief in the Gospel of Christ, but there must also be a willingness to go forth with Him without the camp, bearing His reproach. “If we suffer, we shall also reign with Him.”

The Marvelous Condescension

and humiliation of our Lord is graphically brought to view in Phil. 2:5–8. Jesus made Himself of no reputation. The Revised Version reads, “emptied Himself.” The French translation is that He “annihilated Himself.” Other translations give the idea of disrobing Himself. The original Greek word has the signification of becoming as nothing. What a wonderful example for us to follow in divesting ourselves of all earthly advantage; in short, doing as our Master bids us, denying ourselves of that which this world holds for us that seems so dear.

In chapter four is to be found a most precious lesson on the subject of contentment. The apostle says: “I have learned, in whatsoever state I am, therewith to be content.” He adds, “I am instructed both to be full and to be hungry, both to abound and to suffer need.” The writer has also given us elsewhere some very plain instruction on the grace of contentment. In 1 Tim. 6:8–10, we read: “And having food and raiment let us be therewith content. . . . For the love of money is the root of all evil; which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows.” Also in Heb. 13:5, we read; “Let your conversation be without covetousness; and be content with such things as ye have.” In these passages, covetousness and contentment are put in direct opposition to each other. It would seem from this that we must be either the one or the other—covetous or contented. Is there any middle, or neutral, ground?

Are we contented? How few there are who can respond in the affirmative to this question. Are we covetous? Surely no one will want to admit that this is his condition. But what else can it be, if we are not contented? No wonder the Saviour said, “Take heed and beware of covetousness;” and the apostle said, “I had not known lust, except the law had said, Thou shalt not covet.” Covetousness seems to be

the tap root of sin, the root of all evil, hence after one like the apostle Paul has thought himself to be living in all good conscience unto this day, he finds, after all, that some of the roots of covetousness have not yet been eradicated.

It is not the opulent, the wealthy, alone who are subject to this vice; the poor vagabond, too slothful to earn a livelihood, is just as full of covetousness as the millionaire could possibly be. Let us read about him in the words of the wise man: “The desire of the slothful killeth him; for his hands refuse to labor. He coveteth greedily all the day long; but the righteous giveth and spareth not.” Prov. 21:25, 26. While possessing nothing, on account of his laziness, he wickedly covets the substance of the diligent. “Covetousness . . . is idolatry.” Let us beware of it.

But, says one, it is impossible to be content with merely food and raiment. Let us see. In the scripture from which we started out in this investigation, we find the apostle stating that he had learned to be content even without these necessaries of life. If he could be contented without them, can we not be contented with them? Surely, by the grace of God, we can be contented and cease our murmuring.

The latter part of chapter four needs to be carefully considered in its lessons concerning communicating of our substance to the advancement of the cause of Christ, and thus offering a sacrifice that will be acceptable to God. The days of sacrificing for the support of the Gospel are not, surely, all in the past.

It is interesting to note from Phil. 4:22, that there were true believers even in the emperor’s household. The Lord doubtless has those to-day in kings’ courts who are known to Him as His own faithful servants.

Perhaps the most important exhortation contained in this book is that found in chapter four, verse eight. “Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things.”

We are to control our thoughts and cause them to dwell on only such topics as will bear the above description. Shall we say we can not govern our minds? That is just what Christianity is designed to enable us to do. “Bringing into captivity every thought to the obedience of Christ.” But this will be an entirely different line of subjects than those in common usage. What is it that gives to sensational papers and books their attractive qualities?—The fact that they give the details concerning that which is impure, unjust, unlovely, untrue, of evil report, and dishonest. The world is full of such departures from virtue, and the literature of the day is filled with accounts of the same. How much better to turn from such polluted streams to the pure Fountain of living waters. The book of Philippians is filled with such elevating and pure themes. How delightful its study!

F. D. Starr.