Difference between revisions of "Philip"

<p> <b> [[Philip]] </b> <b> ( </b> φίλιππος, ‘lover of horses’). </p> <p> <b> 1. Philip the Apostle. </b> —For the little that we know regarding him, beyond the mere mention of his name in the lists of the Twelve (&nbsp;Matthew 10:3, &nbsp;Mark 3:18, &nbsp;Luke 6:14), we are wholly dependent upon a few scattered notices in the Fourth Gospel. </p> <p> (1) The first of these tells the story of his call, which took place on the day after the call of Andrew and John with their respective brothers (&nbsp;John 1:43 ff.). And the fact that it is expressly mentioned that Philip, like these men, belonged to Bethsaida, would seem to point to a certain amount of friendship as having already existed between them, while his Greek name (a peculiarity which among the [[Apostles]] he shared with Andrew) makes it at least possible that he himself was originally of Greek descent. This accords entirely with what we know of the mixed [[Gentile]] population of Bethsaida. Whether, however, this was so or not, Philip would seem to have belonged to the growing class of devout souls throughout the land who were ‘waiting for the consolation of Israel,’ even if he had not, along with the previously named disciples, been an open follower of John the Baptist. For when Jesus ‘finds’ him—evidently not by accident but as the result of a deliberate search—and addresses to him the first direct call which, so far as we know, He addressed to any man, ‘Follow me,’ Philip immediately responds, and once and for all throws in his lot with his new Master. So complete indeed is his surrender, that though as yet his knowledge of Jesus is very imperfect (cf. &nbsp;John 1:45 ‘the son of Joseph’), he shows himself endued with the genuine missionary spirit in proceeding in his turn to ‘find’ Nathanael, that together they may rejoice in the discovery of the promised Messiah. The very precision and minuteness of the terms, moreover, in which Philip announces that discovery, bring before us another aspect of his character, for they show him to have been a man of an anxious and careful turn of mind, asking for no conviction on the part of others until he has been first convinced himself, and ever ready to submit all doubts and prejudices to the test of actual experience (&nbsp;John 1:46 ‘Come and see’). </p> <p> (2) Of this latter trait of the Apostle’s character we have further confirmation, from a somewhat different point of view, in the next incident in which he is specially mentioned. For at the feeding of the Five Thousand in the wilderness it was to Philip that Jesus addressed the question, ‘Whence are we to buy bread, that these may eat?’ (&nbsp;John 6:5). Some have thought that the reason of this was that Philip had charge of the commissariat of the [[Apostolic]] band, just as [[Judas]] acted as their treasurer; but of this there is no proof, and St. John expressly adds that Jesus said this to ‘prove’ him. The [[Master]] knew His disciple’s cautious and deliberate disposition, and how little he had yet shown himself able to make any of the bolder efforts of faith. And He evidently hoped that on this occasion Philip would rise from the manifest inadequacy of the existing material resources to the thougnt of the unseen powers which He (the Christ) had at His command. But the hope was to be disappointed. Philip was so occupied with his own careful calculations as to what the actual feeding of the multitude meant, that he could think of nothing else. And even the matter-of-fact Andrew showed more imagination when, after the mention of the lad’s little store, he at least hazarded the suggestion, ‘But what are they amongst so many?’ </p> <p> (3) The case is similar when we turn to another occasion when we find the two Apostles together. It is in entire accord not only with Philip’s (possible) Greek origin, but with his sympathetic, inquiring disposition, that the Greek visitors to the [[Temple]] should select him as their ambassador to Jesus (&nbsp;John 12:20 ff.). But it is equally characteristic that, as he realized the greatness and significance of the request, coming as it did from pure Gentiles, he should hesitate to act upon it on his own responsibility. He would do nothing until he had consulted Andrew. And even when Andrew had approved, it was only in conjunction with him, and leaving him to occupy the foremost place (‘Andrew and Philip’), that Philip went to tell Jesus. </p> <p> (4) This ‘faith without confidence’ is even more marked in the last glimpse which St. John gives us of his brother Apostle. When, in His farewell discourse to the Twelve, Jesus announced that He was going to the ‘Father,’ and that no one could come to the ‘Father’ except by Him, it was left to Philip to say, ‘Lord, show us the Father, and it sufficeth us’ (&nbsp;John 14:8). With him ‘seeing’ was ‘believing.’ He could not believe that any real knowledge of the Father was possible except such as resulted from an actual theophany; and so proved how blinded he had been to that higher manifestation of which he had for so long been witness in the words and the acts of the Son. </p> <p> (5) With the pathetic personal appeal to him which this dulness of spiritual vision called forth (&nbsp;John 14:9), Philip disappears from the [[Gospel]] story. And we hear nothing more of him in the NT except for the mention of his name amongst the Apostles who assembled in the upper room at [[Jerusalem]] after their Lord’s [[Ascension]] (&nbsp;Acts 1:13). Various traditions have, however, gathered round his memory. </p> <p> The most interesting of these is the account preserved by [[Clement]] of [[Alexandria]] ( <i> Strom </i> , iii. 4, § 25), which identifies him with the unknown disciple who, when the Lord’s call came to him, asked that he might first go and bury his father—an identification at least in keeping with what we have seen of Philip’s character. The apocryphal <i> [[Journeyings]] of Philip the [[Apostle]] </i> (3rd cent.) represent him as travelling through [[Lydia]] and Asia, and finally settling in Hierapolis. And it was there, according to [[Polycrates]] (bishop of [[Ephesus]] <i> c </i> . 190 a.d.), that he was ‘buried’ ‘along with his two aged virgin daughters’ (Eus. <i> Historia Ecclesiastica </i> iii. 31; cf. Lightfoot, <i> Colossians 2 </i> [Note: designates the particular edition of the work referred] , p. 45 ff.). The same authority adds that another daughter who ‘lived in fellowship with the [[Holy]] Spirit’ was huried at Ephesus—a circumstance that may perhaps point to Philip’s own residence there for a time, and consequently to a renewed intercourse with his old friend the Apostle John. If so, we have an additional reason why St. John should have introduced Philip’s name so freely in the ‘memoirs’ on which at the time he was engaged. Of the later connexion with [[Hierapolis]] already alluded to we have now interesting confirmation in the discovery of an inscription showing that the church there was dedicated to the memory ‘of the holy and glorious Apostle and theologian Philip’ (τοῦ ἀγίου κὲ ἑνδεξου ἀποστόλου κἑ θεολόγου Φιλίππου: see Ramsay, <i> Cities and Bishoprics of [[Phrygia]] </i> , i. p. 552 f.). </p> <p> In the West, St. Philip’s Day is observed along with that of St. James the Lesson May 1st. In the East, St. Philip’s Day is Nov. 14th, St. James’, Oct, 23rd. </p> <p> Literature.—In addition to what has been noted above, see Westcott, <i> The Gospel of St. John </i> , p. lxxiii f.; A. B. Bruce, <i> The Training of the Twelve </i> (see ‘Philip’ in the Index); H. P. Liddon, <i> University Sermons </i> , 2nd ser., i. ‘Prejudice and Experience’ (&nbsp;John 1:46); J. B. Lightfoot, <i> [[Cambridge]] Sermons </i> , p. 129 ff. ‘Show us the Father’ (&nbsp;John 14:8-9); R. C. Trench, <i> Studies in the [[Gospels]] </i> , p. 68; A. Maclaren, <i> A Year’s [[Ministry]] </i> , ii. 155; J. D. Jones, <i> The [[Glorious]] [[Company]] of the Apostles </i> , p. 109; R. H. Lovell, <i> First [[Types]] of the Chr. Life </i> , p. 514; and the present writer’s <i> The Twelve Apostles </i> (Dent), p. 49 ff. </p> <p> <b> 2. Herod Philip. </b> —See vol. i. p. 722b. </p> <p> [[George]] Milligan. </p>

<p> [[Philip]] (''Fĭl'Ip'' ), ''Lover Of A Horse.'' 1. One of the apostles, a native of Bethsaida; he had been a disciple of John the Baptist. &nbsp;John 1:43-48; &nbsp;John 6:5-7; &nbsp;John 12:21-22; &nbsp;John 14:8-9; &nbsp;Matthew 10:3; &nbsp;Mark 3:18; &nbsp;Luke 6:14. He was with the rest of the apostles and disciples who had assembled for prayer in the upper room in Jerusalem, after the ascension of our Lord. &nbsp;Acts 1:13; &nbsp;Acts 14:2. One of the seven deacons of the church at Jerusalem; also called "the Evangelist." &nbsp;Acts 6:5; &nbsp;Acts 21:8. He preached the gospel in Samaria with great success. &nbsp;Acts 8:6-13. He was directed of the Spirit to proceed toward Gaza, where he preached Christ to the treasurer of Candace, queen of Ethiopia. After a short stay at Azotus, Philip preached the gospel from town to town till he came to Cæsarea, where he probably settled. &nbsp;Acts 8:26-40. He had four daughters who were endued with the gifts of prophecy. &nbsp;Acts 21:8; &nbsp;Acts 9:3. A tetrarch of Trachonitis, and Ituræa. &nbsp;Luke 3:1. He was the son of Herod the Great, by his wife Cleopatra: and at his death his tetrarchy was annexed to Syria. &nbsp;Matthew 16:13; &nbsp;Mark 8:27. 4. A son of Herod the Great by [[Mariamne]] the daughter of Simon the high priest. He was the first husband of Herodias, who was taken from him by his brother Herod Antipas. &nbsp;Matthew 14:3; &nbsp;Mark 6:17; &nbsp;Luke 3:19. </p>

<p> 1. The Tetrarch, a son of Herod the Great, by his wife Cleopatra. In the division of Herod's kingdom, he was made tetrarch of Batanea, Trachonitis, and Auranitis, &nbsp;Luke 3:1 . See [[Herod]] 1. From him the city of Caesarea [[Philippi]] took its name. </p> <p> 2. Herod Philip, another son of Herod the Great by Mariamne the daughter of Simon, not his favorite Mariamne. [[Josephus]] calls him Herod. He lived a private life, having been disinherited by his father; and was the former husband of Herodias, &nbsp;Matthew 14:3 . See HERODIAS. </p> <p> 3. The Apostle, a native of Bethsaida, a disciple at first of John the Baptist, and one of the twelve who were earliest called to follow Christ, &nbsp;Matthew 10:3 &nbsp; John 1:43-48 &nbsp; Acts 1:13 . He is several times mentioned in the gospel in Phrygia, and died at Hierapolis in Syria. </p> <p> 4. The [[Deacon]] and Evangelist, &nbsp;Acts 6:5 &nbsp; 21:8 &nbsp; Ephesians 4:11; a resident of Caesarea, at least during one portion of his life, having four daughters who were endowed with the gift of prophecy, &nbsp;Acts 2:17 &nbsp; 21:8-9 . After the death of [[Stephen]] when the [[Christians]] were driven from Jerusalem, except the apostles, he preached the gospel in Samaria with great success, and wrought many miracles. From the midst of these happy scenes he was called away to labor in a distant spot, with a single soul; but the gospel light was carried by the [[Ethiopian]] eunuch into the darkness of Africa, and is supposed to have there enlightened multitudes. In the narrative of Luke, Philip is incidentally distinguished from the apostles, &nbsp;Acts 8:1,14,16 . He preached the gospel in the cities on the coast, from [[Ashdod]] to Caesarea, where at a later period Paul and his companions were his guests for "many days," &nbsp;Acts 21:8-16 . His subsequent history is unknown. </p>

<li> The "tetrarch of Ituraea" (&nbsp;Luke 3:1 ); a son of Herod the Great, and brother of Herod Antipas. The city of [[Caesarea-Philippi]] was named partly after him (&nbsp;Matthew 16:13; &nbsp;Mark 8:27 ). (See HEROD PHILIP II.) <div> <p> '''Copyright Statement''' These dictionary topics are from M.G. Easton M.A., D.D., Illustrated Bible Dictionary, Third Edition, published by [[Thomas]] Nelson, 1897. Public Domain. </p> <p> '''Bibliography Information''' Easton, Matthew George. Entry for 'Philip'. Easton's Bible Dictionary. https://www.studylight.org/dictionaries/eng/ebd/p/philip.html. 1897. </p> </div> </li>

<p> (Φίλιππος, ''Lover Of Horses),'' the name of several men mentioned in the Apocrvpha and Josephus. Those named in the N.T. will be noticed separately below. </p> <p> '''1.''' The father of Alexander the Great (&nbsp;1 [[Maccabees]] 1:1; &nbsp;1 Maccabees 6:2), king of Macedonia, B.C. 359-336. (See Alexandeit) ''(The Great).'' </p> <p> '''2.''' A Phrygian, left by Antiochus [[Epiphanes]] as governor at Jerusalem (B.C. cir. 170), where he behaved with great cruelty (&nbsp;2 Maccabees 5:22), burning the fugitive [[Jews]] in caves (6:11), and taking the earliest measures to check the growing power of Judas Maccabaeus (8:8). He is commonly (but it would seem incorrectly) identified with, </p> <p> '''3.''' The foster-brother ''('' σύντροφος, 9:29) of Antiochus Epiphanes, whom the king upon his death-bed appointed regent of Syria and guardian of his son Antidchus V, to the exclusion of Lysias (B.C. 164; &nbsp;1 Maccabees 6:14-15; &nbsp;1 Maccabees 6:55). He returned with the royal forces from [[Persia]] (vi, 56) to assume the government, and occupied Antioch. But Lysias, who was at the time besieging "the Sanctuary" at Jerusalem, hastily made terms with Judas, and marched against him. Lysias stormed Antioch, and, according to Josephus (Ant. 12:9, 7), put Philip to death. In 2 Macc. Philip is said to have fled to Ptol. [[Philometor]] on the death of Antiochus (&nbsp;2 Maccabees 9:29), though the book contains traces of the other account (13:23). (See Antriochus) ''(Epiphanes).'' </p> <p> '''''' </p> <p> '''4.''' Philip V, king of Macedonia, B.C. 220-179. His wide and successful endeavors to strengthen and enlarge the [[Macedonian]] dominion brought him into conflict with the Romans when they were engaged in the critical war with Carthage. Desultory warfare followed by hollow peace lasted till the victory of [[Zama]] left the Romans free for more vigorous measures. Meanwhile Philip had consolidated his power, though he had degenerated into an unscrupulous tyrant. The first campaigns of the Romans on the declaration of war (B.C. 200) were not attended by any decisive result, but the arrival of Flamininus (B.C. 198) changed the aspect of affairs. Philip was driven from his commanding position, and made unsuccessful overtures for peace. In the next year he lost the fatal battle of Cynoscephalae, and was obliged to accede to the terms dictated by his conquerors. The remainder of his life was spent in vain endeavors to regain something of his former power, and was imbittered by cruelty and remorse. In &nbsp;1 Maccabees 8:5 the defeat of Philip is coupled with that of Perseius as one of the noblest triumphs of the Romans. </p>

<p> Philip, 1 </p> <p> Phil´ip, one of the twelve apostles. He was of Bethsaida, 'the city of Andrew and Peter' . He became one of the disciples of John the Baptist, and was in the neighborhood where John was baptizing, at the time of our Lord's baptism. Andrew and John, who were also disciples of the Baptist, heard the testimony concerning Jesus which the latter gave, and thenceforth attached themselves to him as the promised Messiah. Through Andrew his brother, Simon (Peter) was brought to Christ; and as on the next day Philip unhesitatingly accompanied Jesus when called to follow him, it is probable that his townsmen had previously spoken to him of Jesus as the long-expected [[Savior]] . Philip was thus the fourth of the apostles who attached themselves to the person of Jesus—of those 'who left all and followed him.' The first act of Philip was to bring to the Lord Nathaniel, who is supposed to have also become an apostle under the name of [[Bartholomew]] . Little more is recorded of Philip in the Scriptures; but it is remarkable that when Christ beheld the five thousand people whom he afterwards fed with five loaves and two fishes, he singled out Philip for the question, 'Whence shall we buy bread that these may eat?' It is added, 'This he said to prove him, for he himself knew what he would do.' Bengel and others suppose that this was because the charge of providing food had been committed to Philip, while Chrysostom and [[Theodore]] of Mopsuestia rather suppose it was because this apostle was weak in faith. The answer of Philip agrees well enough with either supposition, 'Two hundred pennyworth of bread is not sufficient for them, that every one of them may take a little' . But it is well to compare this with , where the inappropriate remark of Philip, 'Lord, show us the Father, and it sufficeth us,' evinces that he experienced in a degree beyond his brother apostles the difficulty which they generally felt in raising themselves above the things of sense. </p> <p> Intermediately, we find recorded the application to Philip of certain 'Greeks' (proselytes of the gate) at Jerusalem, who wished to be introduced to Jesus, of whom they had heard so much. [[Knowing]] that his Master was not forward to gratify mere curiosity, Philip was uncertain whether to comply with their wish or not, but first consulted Andrew, who went with him to mention the circumstance to Jesus . This incident, although slight, is indicative of character, as we feel sure that some of the other apostles, Peter for instance, would at once have complied with or declined this application on their own responsibility. The sacred history only adds to these facts, that Philip was present with the other apostles at the religious assembly following the Lord's resurrection . </p> <p> The later traditions concerning this apostle are vague and uncertain; but there is nothing improbable in the statement that he preached the Gospel in Phrygia, and that he met his death at Hierapolis in Syria. </p> <p> Philip, 2 </p> <p> Philip, one of the seven first deacons also called an 'Evangelist' , which denotes one of those ministers of the primitive church, who, without being attached to any particular congregation, preached the Gospel from place to place . Being compelled to leave Jerusalem by the persecution which ensued on Stephen's death, Philip was induced to take refuge in Samaria. He there came to a city where Simon Magus was held in high reverence through the wonders which he wrought. But the substantial and beneficent miracles which were performed by Philip in the name of Jesus, drew away their attention from the impostor, and prepared their minds for the reception of the Gospel. Simon himself seems to have regarded him as in league with some superhuman being, and looking upon baptism as the initiatory rite of a compact through which he might obtain the same powers, he solicited and obtained baptism from the [[Evangelist]] [SIMON MAGUS]. After Peter and John had come to Samaria to complete and carry on the work which Philip had been the means of commencing, the Evangelist himself was directed by a divine impulse to proceed towards Gaza, where he met the treasurer of Candace, queen of Ethiopia [CANDACE; ETHIOPIA], by whose conversion and baptism he became the instrument of planting the first seeds of the Gospel in Ethiopia . Philip then retraced his steps, and after pausing at Azotus, preached the Gospel from town to town till he came to [[Cæsarea]] . At this place he seems to have settled; for when Paul was on his last journey to Jerusalem, he and his party were entertained in the house of Philip on which occasion it is mentioned that he had 'four daughters, virgins, who did prophesy' , or who were endued with the faculty of speaking under divine inspiration and of predicting future events, together with other supernatural gifts vouchsafed to the primitive Christians in accordance with the prophecy in . With this fact the Scriptural history of Philip closes, and the traditions which refer to his subsequent proceedings are uncertain and conflicting. </p> <p> Philip, 3 </p> <p> Philip, son of Herod the Great, and tetrarch of Batanæa, Trachonitis, and Auranitis [HERODIAN FAMILY]. </p> <p> Philip, 4 </p> <p> Philip, called by Josephus, Herod, son of Herod the Great, and first husband of [[Herodias]] [HERODIAN FAMILY]. </p>