Dict: easton - Philip

easton:

Philip @ lover of horses.

(1.) One of the twelve apostles; a native of Bethsaida, "the city of Andrew and Peter" kjv@John:1:44). He readily responded to the call of Jesus when first addressed to him

(43), and forthwith brought Nathanael also to Jesus (45-46). He seems to have held a prominent place among the apostles kjv@Matthew:10:3; kjv@Mark:3:18; kjv@John:6:5-7 kjv@John:12:21-22 kjv@John:14:8 -9; kjv@Acts:1:13). Of his later life nothing is certainly known. He is said to have preached in Phrygia, and to have met his death at Hierapolis.

(2.) One of the "seven" kjv@Acts:6:5), called also "the evangelist" (21:8-9). He was one of those who were "scattered abroad" by the persecution that arose on the death of Stephen. He went first to Samaria, where he laboured as an evangelist with much success (8:5-13). While he was there he received a divine command to proceed toward the south, along the road leading from Jerusalem to Gaza. These towns were connected by two roads. The one Philip was directed to take was that which led through Hebron, and thence through a district little inhabited, and hence called "desert." As he travelled along this road he was overtaken by a chariot in which sat a man of Ethiopia, the eunuch or chief officer of Queen Candace, who was at that moment reading, probably from the Septuagint version, a portion of the prophecies of Isaiah (53:6-7). Philip entered into conversation with him, and expounded these verses, preaching to him the glad tidings of the Saviour. The eunuch received the message and believed, and was forthwith baptized, and then "went on his way rejoicing." Philip was instantly caught away by the Spirit after the baptism, and the eunuch saw him no more. He was next found at Azotus, whence he went forth in his evangelistic work till he came to Caesarea. He is not mentioned again for about twenty years, when he is still found at Caesarea kjv@Acts:21:8) when Paul and his companions were on the way to Jerusalem. He then finally disappears from the page of history.

(3.) Mentioned only in connection with the imprisonment of John the Baptist kjv@Matthew:14:3; kjv@Mark:6:17; kjv@Luke:3:19). He was the son of Herod the Great, and the first husband of Herodias, and the father of Salome. (
See HEROD PHILIP I.)

(4.) The "tetrarch of Ituraea" kjv@Luke:3:1); a son of Herod the Great, and brother of Herod Antipas. The city of Caesarea
- Philippi was named partly after him kjv@Matthew:16:13; kjv@Mark:8:27). (
See HEROD PHILIP II.)

Philippi @

(1.) Formerly Crenides, "the fountain," the capital of the province of Macedonia. It stood near the head of the Sea, about 8 miles north-west of Kavalla. It is now a ruined village, called Philibedjik. Philip of Macedonia fortified the old Thracian town of Crenides, and called it after his own name Philippi (B.C. 359-336). In the time of the Emperor Augustus this city became a Roman colony, i.e., a military settlement of Roman soldiers, there planted for the purpose of controlling the district recently conquered. It was a "miniature Rome," under the municipal law of Rome, and governed by military officers, called duumviri, who were appointed directly from Rome. Having been providentially guided thither, here Paul and his companion Silas preached the gospel and formed the first church in Europe. (
See LYDIA.) This success stirred up the enmity of the people, and they were "shamefully entreated" kjv@Acts:16:9-40; kjv@1Thessalonians:2:2). Paul and Silas at length left this city and proceeded to Amphipolis (q.v.).

(2.) When Philip the tetrarch, the son of Herod, succeeded to the government of the northern portion of his kingdom, he enlarged the city of Paneas, and called it Caesarea, in honour of the emperor. But in order to distinguish it from the Caesarea on the sea coast, he added to it subsequently his own name, and called it Caesarea
- Philippi (q.v.).

Philippians, Epistle to @ was written by Paul during the two years when he was "in bonds" in Rome kjv@Philippians:1:7-13), probably early in the year A.D. 62 or in the end of 61. The Philippians had sent Epaphroditus, their messenger, with contributions to meet the necessities of the apostle; and on his return Paul sent back with him this letter. With this precious communication Epaphroditus sets out on his homeward journey. "The joy caused by his return, and the effect of this wonderful letter when first read in the church of Philippi, are hidden from us. And we may almost say that with this letter the church itself passes from our view. To-day, in silent meadows, quiet cattle browse among the ruins which mark the site of what was once the flourishing Roman colony of Philippi, the home of the most attractive church of the apostolic age. But the name and fame and spiritual influence of that church will never pass. To myriads of men and women in every age and nation the letter written in a dungeon at Rome, and carried along the Egnatian Way by an obscure Christian messenger, has been a light divine and a cheerful guide along the most rugged paths of life" (Professor Beet). The church at Philippi was the first-fruits of European Christianity. Their attachment to the apostle was very fervent, and so also was his affection for them. They alone of all the churches helped him by their contributions, which he gratefully acknowledges kjv@Acts:20:33-35; kjv@2Corinthians:11:7-12; kjv@2Thessalonians:3:8). The pecuniary liberality of the Philippians comes out very conspicuously kjv@Philippians:4:15). "This was a characteristic of the Macedonian missions, as 2Corinthians:8 and 9 amply and beautifully prove. It is remarkable that the Macedonian converts were, as a class, very poor ( kjv@2Corinthians:8:2); and the parallel facts, their poverty and their open-handed support of the great missionary and his work, are deeply harmonious. At the present day the missionary liberality of poor Christians is, in proportion, really greater than that of the rich" (Moule's Philippians, Introd.). The contents of this epistle give an interesting insight into the condition of the church at Rome at the time it was written. Paul's imprisonment, we are informed, was no hindrance to his preaching the gospel, but rather "turned out to the furtherance of the gospel." The gospel spread very extensively among the Roman soldiers, with whom he was in constant contact, and the Christians grew into a "vast multitude." It is plain that Christianity was at this time making rapid advancement in Rome. The doctrinal statements of this epistle bear a close relation to those of the Epistle to the Romans. Compare also kjv@Philippians:3:20 with kjv@Ephesians:2:12 kjv@Ephesians:2:19, where the church is presented under the idea of a city or commonwealth for the first time in Paul's writings. The personal glory of Christ is also set forth in almost parallel forms of expression in kjv@Philippians:2:5-11, compared with kjv@Ephesians:1:17-23 kjv@Ephesians:2:8; and kjv@Colossians:1:15-20. "This exposition of the grace and wonder of His personal majesty, personal self-abasement, and personal exaltation after it," found in these epistles, "is, in a great measure, a new development in the revelations given through St. Paul" (Moule). Other minuter analogies in forms of expression and of thought are also found in these epistles of the Captivity.