Allah-shehr (city of God). Its elevation is 952 feet above the sea. The original population of
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strictly Philadelphi'a (brotherly love), a town on the confines of Lydia and Phrygia Catacecaumene, 25 southeast of Sardis, and built by Attalus II., king of Pergamos, who died B.C. 138. It was situated on the lower slopes of Tmolus, and is still represented by a town called Allah-shehr (city of God). Its elevation is 952 feet above the sea. The original population of Philadelphia. Seems to have been Macedonian; but there was, as appears from (Leviticus 3:9) a synagogue of Hellenizing Jews there, as well as a Christian church. (It was the seat of one of "the seven churches of Asia.") The locality was subject to constant earthquakes, which in the time of Strabo rendered even the town walls of Philadelphia unsafe. The expense of reparation was constant, and hence perhaps the poverty of the members of the church. (Revelation 3:8) (The church was highly commended.) (Revelation 3:7-13) Even Gibbon bears the following well-known testimony to the truth of the prophecy, "Because thou hast kept the word of my patience, I also will keep thee in the hour of temptation": "At a distance from the sea, forgotten by the (Greek) emperor encompassed, all sides by the Turks, her valiant citizens defended their religion and freedom above fourscore years. Among the Greek colonies and churches of Asia, Philadelphia is still erect, a column in a scene of ruins." "The modern town (Allah-shehr, city of God), although spacious, containing 3000 houses and 10,000 inhabitants, is badly built; the dwellings are mean and the streets filthy. The inhabitants are mostly Turks. A few ruins are found, including remains of a wall and about twenty-five churches. In one place are four strong marble pillars, which once supported the dome of a church. One of the old mosques is believed by the native Christians to have been the church in which assembled the primitive Christians addressed in the Apocalypse." Whitney's Bible Geography.) Philemon
the name of the Christian to whom Paul addressed his epistle in behalf of Onesimus. He was a native probably of Colosse, or at all events lived in that city when the apostle wrote to him: first, because Onesimus was a Colossian, (Colossians 4:9) and secondly because Archippus was a Colossian, (Colossians 4:17) whom Paul associates with Philemon at the beginning of his letter. (Philemon 1:1,2) It is related that Philemon became bishop of Colosse, and died as a martyr under Nero. It is evident from the letter to him that Philemon was a man of property and influence, since he is represented as the head of a numerous household, and as exercising an expensive liberality toward his friends and the poor in general. He was indebted to the apostle Paul as the medium of his personal participation in the gospel. It is not certain under what circumstances they became known to each other. It is evident that on becoming a disciple he gave no common proof of the sincerity and power of his faith. His character as shadowed forth in the epistle to him, is one of the noblest which the sacred record makes known to us. Philemon, The Epistle Of Paul To
is one of the letters which the apostle wrote during his first captivity at Rome A.D. 63 or early in A.D. 64. Nothing is wanted to confirm the genuineness of the epistle: the external testimony is unimpeachable; nor does the epistle itself offer anything to conflict with this decision. The occasion of the letter was that Onesimus, a slave of Philemon, had run away from him to Rome, either desiring liberty or, as some suppose, having committed theft. (Philemon 1:18) Here he was converted under the instrumentality of Paul. The latter; intimately connected with the master and the servant, was naturally anxious to effect a reconciliation between them. He used his influence with Onesimus, ver. 12, to induce him to return to Colosse and place himself again at the disposal of his master. On his departure, Paul put into his hand this letter as evidence that Onesirnus was a true and approved
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disciple of Christ, and entitled as such to received, not as a servant but above a servant, as a brother in the faith. The Epistle to Philemon has one peculiar feature—its aesthetical character it may be termed—which distinguishes it from all the other epistles. The writer had peculiar difticulties to overcame; but Paul, it is confessed, has shown a degree of self-denial and a fact in dealing with them which in being equal to the occasion could hardly be greater. Philetus
(beloved) was possibly a disciple of Hymenaeus, with whom he is associated in (2 Timothy 2:17) and who is named without him in an earlier epistle. (1 Timothy 1:20) (A.D. 68-64) Thep appear to have been persons who believed the Scripture of the Old Testament, but misinterpreted them, allegorizing away the doctrine of the resurrection and resolving it all into figure and metaphor. The delivering over unto Satan. seems to have been a form of excommunication declaring the person reduced to the state of a heathen; and in the apostolic age it was accompanied with supernatural or miraculous effects upon the bodies of the persons so delivered. Philip
(lover of horses) the apostle was of Bethsaida, the city of Andrew and Peter, (John 1:44) and apparently was among the Galilean peasants of that district who flocked to hear the preaching of the Baptist. The manner in which St. John speaks of him indicates a previous friendship with the sons of Jona and Zebedee, and a consequent participation in their messianic hopes. The close union of the two in John 6 and 12 suggests that he may have owed to Andrew the first tidings that the hope had been fulfilled. The statement that Jesus found him (John 1:43) implies a previous seeking. In the lists of the twelve apostles, in the Synoptic Gospel, his name is as uniformly at the head of the second group of four as the name of Peter is at that of the first, (Matthew 10:3; Mark 5:18; Luke 6:14) and the facts recorded by St. John give the reason of this priority. Philip apparently was among the first company of disciples who were with the Lord at the commencement of his ministry at the marriage at Cana, on his first appearance as a prophet in Jerusalem, John 2. The first three Gospels tell us nothing more of him individually. St.John with his characteristic fullness of personal reminiscences, records a few significant utterances. (John 6:5-9; 12:20-22; 14:8) No other fact connected with the name of Philip is recorded in the Gospels. He is among the company of disciples at Jerusalem after the ascension (Acts 1:13) and on the day of Pentecost. After this all is uncertain and apocryphal, According tradition he preached in Phrygia, and died at Hierapolis. Philip The Evangelist
is first mentioned in the account of the dispute between the Hebrew and Hellenistic disciples in Acts 6. He is one of the deacons appointed to superintend the daily distribution of food and alms, and so to remove all suspicion of partiality. The persecution of which Saul was the leader must have stopped the "daily ministrations" of the Church. The teachers who had been most prominent were compelled to take flight, and Philip was among them. It is noticeable that the city of Samaria, is the first scene of his activity. Acts 8. He is the precursor of St. Paul in his work, as Stephen had been in his teaching. The scene which brings Philip and Simon the sorcerer into contact with each other, (Acts 8:9-13) which the magician has to acknowledge a power over nature greater than his own, is interesting. This step is followed by another. On the road from Jerusalem to Gaza he meets the Ethiopian eunuch. (Acts 8:26) ff. The History that follows is interesting as one of the few records in the New Testament of the process of individual conversion. A brief sentence tells us that Philip continued his work as a preacher at Azotus (Ashdod) and among the other cities that had formerly belonged to the Philistines, and, following the coast-line, came to Caesarea. Then for a long
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period—not less than eighteen or nineteen years—we lose sight of him. The last glimpse of him in the New Testament is in the account of St. Paul's journey to Jerusalem. It is to his house as to one well known to them, that St. Paul and his companions turn for shelter. He has four daughters, who possess the gift of prophetic utterance and who apparently give themselves to the work of teaching instead of entering on the life of home. (Acts 21:8,9) He is visited by the prophets and elders of Jerusalem. One tradition places the scene of his death at Hierapolis in Phrygia. According to another, he died bishop of Tralles. The house in which he and-his daughters had lived was pointed out to travellers in the time of Jerome. Philippi
(named from Philip of Macedonia), a city of Macedonia about nine miles from the sea, to the northwest of the island of Thasos which is twelve miles distant from its port Neapolis, the modern Kavalla . It is situated in a plain between the ranges of Pangaeus and Haemus. The Philippi which St. Paul visited was a Roman colony founded by Augustus after the famous battle of Philippi, fought here between Antony and Octavius and Brutus and Cassius, B.C. 42. The remains which strew the ground near the modern Turkish village Bereketli are no doubt derived from that city. The original town, built by Philip of Macedonia, was probably not exactly on the same site. Philip, when he acquired possession of the site, found there a town named Datus or Datum, which was probably in its origin a factory of the Phoenicians, who were the first that worked the gold-mines in the mountains here, as in the neighboring Thasos. The proximity of the goldmines was of course the origin of so large a city as Philippi, but the plain in which it lies is of extraordinary fertility. The position, too, was on the main road from Rome to Asia, the Via Egnatia, which from Thessalonica to Constantinople followed the same course as the existing post-road. On St. Paul's visits to Philippi, see the following article. At Philippi the gospel was first preached in Europe. Lydia was the first convert. Here too Paul and Silas were imprisoned. (Acts 16:23) The Philippians sent contributions to Paul to relieve his temporal wants. Philippians, Epistle To The
was St. Paul from Rome in A.D. 62 or 63. St. Paul's connection with Philippi was of a peculiar character, which gave rise to the writing of this epistle. St. Paul entered its walls A.D. 52. (Acts 16:18) There, at a greater distance from Jerusalem than any apostle had yet penetrated, the long-restrained energy of St, Paul was again employed in laying the foundation of a Christian church, Philippi was endeared to St. Paul not only by the hospitality of Lydia, the deep sympathy of the converts, and the remarkable miracle which set a seal on his preaching, but, also by the successful exercise of his missionary activity after a long suspense, and by the happy consequences of his undaunted endurance of ignominies which remained in his memory, (Philemon 1:30) after the long interval of eleven years. Leaving Timothy and Luke to watch over the infant church, Paul and Silas went to Thessalonica, (1 Thessalonians 2:2) whither they were followed by the alms of the Philippians, (Philemon 4:16) and thence southward. After the lapse of five years, spent chiefly at Corinth and Ephesus, St. Paul passed through Macedonia, A.D. 57, on his way to Greece, and probably visited Philippi for the second time, and was there joined by Timothy. He wrote at Philippi his second Epistle to the Corinthians. On returning from Greece, (Acts 20:4) he again found a refuge among his faithful Philippians, where he spent some days at Easter, A.D. 58, with St. Luke, who accompanied him when he sailed from Neapolis. Once more, in his Roman captivity, A.D. 62, their care of him revived-again. They sent Epaphroditus bearing their alms for the apostle's support, and ready also to tender his personal service. (Philemon 2:25) St. Paul's aim in writing is plainly this:
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while acknowledging the alms of the Philippians and the personal services of their messenger, to give them some information respecting his own condition, and some advice respecting theirs. Strangely full of joy and thanksgiving amidst adversity, like the apostle's midnight hymn from the depth of his Philippian dungeon, this epistle went forth from his prison at Rome. In most other epistles he writes with a sustained effort to instruct, or with sorrow, or with indignation; he is striving to supply imperfect or to correct erroneous teaching, to put down scandalous impurity or to schism in the church which he addresses. But in this epistle, though he knew the Philippians intimately and was not blind to the faults and tendencies to fault of some of them, yet he mentions no evil so characteristic of the whole Church as to call for general censure on his part or amendment on theirs. Of all his epistles to churches, none has so little of an official character as this. Philistia
(Heb. Pelesheth) (land of sojourners). The word thus translated (in) (Psalms 60:8; 87:4; 108:9) is in the original identical with that elsewhere rendered Palestine, which always means land of the Philistines. (Philistia was the plain on the southwest coast of Palestine. It was 40 miles long on the coast of the Mediterranean between Gerar and Joppa, and 10 miles wide at the northern end and 20 at the southern.—ED.) This plain has been in all ages remarkable for the extreme richness of its soil. It was also adapted to the growth of military power; for while the itself permitted. the use of war-chariots, which were the chief arm of offence, the occasional elevations which rise out of it offered secure sites for towns and strongholds. It was, moreover, a commercial country: from its position it must have been at all times the great thoroughfare between Phoenicia and Syria in the north and Egypt and Arabia in the south. Philistines
(immigrants), The origin of the Philistines is nowhere expressly stated in the Bible; but as the prophets describe them as "the Philistines-from Caphtor," (Amos 9:7) and "the remnant of the maritime district of Caphtor" (Jeremiah 47:4) it is prima facie probable that they were the Caphtorim which came out of Caphtor" who expelled the Avim from their territory and occupied it; in their place, (2:23) and that these again were the Caphtorim mentioned in the Mosaic genealogical table among the descendants of Mizraim. (Genesis 10:14) It has been generally assumed that Caphtor represents Crete, and that the Philistines migrated from that island, either directly or through Egypt, into Palestine. But the name Caphtor is more probably identified with the Egyptian Coptos. [Caphtor, Caphtorim] History.—The Philistines must have settled in the land of Canaan before the time of Abraham; for they are noticed in his day as a pastoral tribe in the neighborhood of Gerur. (Genesis 21:32,34; 26:1,8) Between the times of Abraham and Joshua the Philistines had changed their quarters, and had advanced northward into the plain of Philistia. The Philistines had at an early period attained proficiency in the arts of peace. Their wealth was abundant, (Judges 16:5,19) and they appear in all respects to have been a prosperous people. Possessed of such elements of power, they had attained in the time of the judges an important position among eastern nations. About B.C. 1200 we find them engaged in successful war with the Sidonians. Justin xviii. 3. The territory of the Philistines having been once occupied by the Canaanites, formed a portion of the promised land, and was assigned the tribe of Judah. (Joshua 15:2,12,45-47) No portion of it, however, was conquered in the lifetime of Joshua, (Joshua 13:2) and even after his death no permanent conquest was effected, (Judges 3:3) though we are informed that the three cities of Gaza, Ashkelon and Ekron were taken. (Judges 1:18) The Philistines soon recovered these, and commenced an aggressive policy against the Israelites, by which they gained a complete ascendancy over them. Individual
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heroes were raised up from time to time, such as Shamgar the son of Anath, (Judges 3:31) and still more Samson, Judg 13-16, but neither of these men succeeded in permanently throwing off the yoke. The Israelites attributed their past weakness to their want, of unity, and they desired a king, with the special object of leading them against the foe. (1 Samuel 8:20) Saul threw off the yoke; and the Philistines were defeated with great slaughter at Geba. (1 Samuel 13:3) They made no attempt to regain their supremacy for about twenty-five years, and the scene of the next contest shows the altered strength of the two parties. It was no longer in the central country, but in a ravine leading down to the Philistine plain, the valley of Elah, the position of which is about 14 miles southwest of Jerusalem. On this occasion the prowess of young David secured success to Israel, and the foe was pursued to the gates of Gath and Ekron. (1 Samuel 17:1) ... The power of the Philistines was, however, still intact on their own territory. The border warfare was continued. The scene of the next conflict was far to the north, in the valley of Esdraelon. The battle on this occasion proved disastrous to the Israelites; Saul himself perished, and the Philistines penetrated across the Jordan and occupied the, forsaken cities. (1 Samuel 31:1-7) On the appointment of David to be king, he twice attacked them, and on each occasion with signal success, in the first case capturing their images, in the second pursuing them "from Geba until thou come to Gazer." (2 Samuel 5:17-25; 1 Chronicles 14:8-16) Henceforth the Israelites appear as the aggressors. About seven years after the defeat at Rephaim, David, who had now consolidated his power, attacked them on their own soil end took Gath with its dependencies. The whole of Philistine was included in Solomon's empire. Later when the Philistines, joined by the Syrians and Assyrians, made war on the kingdom of Israel, Hezekiah formed an alliance with the Egyptians, as a counterpoise to the Assyrians, and the possession of Philistia became henceforth the turning-point of the struggle between the two great empires of the East. The Assyrians under Tartan, the general of Sargon, made an expedition against Egypt, and took Ashdod, as the key of that country. (Isaiah 20:1,4,5) Under Senacherib, Philistia was again the scene of important operations. The Assyrian supremacy was restored by Esarhaddon, and it seems probable that the Assyrians retained their hold on Ashdod until its capture, after a long siege, by Psammetichus. It was about this time that Philistia was traversed by vast Scythian horde on their way to Egypt. The Egyptian ascendancy was not as yet re-established, for we find the next king, Necho, compelled to besiege Gaza on his return from the battle of Megiddo. After the death of Necho the contest was renewed between the Egyptians and the Chaldeans under Nebuchadnezzar, and the result was specially disastrous to the Philistines. The "old hatred" that the Philistines bore to the Jews was exhibited in acts of hostility at the time of the Babylonish captivity, (Ezekiel 25:15-17) but on the return this was somewhat abated, for some of the Jews married Philistine women, to the great scandal of their rulers. (Nehemiah 13:23,24) From this time the history of Philistia is absorbed in the struggles of the neighboring kingdoms. The latest notices of the Philistines as a nation occur in 1 Macc. 3-5. Institutions, religion, etc .—With regard to the institutions of the Philistines our information is very scanty, The five chief cities had, as early as the days of Joshua, constituted themselves into a confederacy, restricted however, in all probability, to matters of offence and defence. Each was under the government of a prince, (Joshua 13:3; Judges 3:3) etc.; (1 Samuel 18:30; 29:6) and each possessed its own territory. The Philistines appear to have been deeply imbued with superstition: they carried their idols with them on their campaigns, (2 Samuel 5:21) and proclaimed their victories in their presence. (1 Samuel 31:9) The gods whom they chiefly worshipped were Dagon, (Judges 16:23; 1 Samuel 5:3-5; 1 Chronicles 10:10) 1Macc. 10:83, Ashtaroth, (1 Samuel 31:10) Herod. I. 105, and Baalzebub. (2 Kings 1:2-6)
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Philologus
a Christian at Rome to whom St. Paul sends his salutation. (Romans 18:15) Philosophy
It is the object of the following article to give some account (I.) of that development of thought among the Jews which answered to the philosophy of the West; (II.) of the systematic progress of Greek philosophy as forming a complete whole; and (III.) of the contact of Christianity with philosophy. I. THE PHILOSOPHIC DISCIPLINE OF THE JEWS.—Philosophy, if we limit the word strictly to describe the free pursuit of knowledge of which truth is the one complete end is essentially of western growth. In the East the search after wisdom has always been connected with practice. The history of the Jews offers no exception to this remark: there is no Jewish philosophy, properly so called. The method of Greece was to proceed from life to God; the method of Israel (so to speak) was to proceed from God to life. The axioms of one system are the conclusions of the other. The one led to the successive abandonment of the noblest domains of science which man had claimed originally as his own, till it left bare systems of morality; the other, in the fullness of time, prepared many to welcome the Christ—the Truth. The philosophy of the Jews, using the word in a large sense, is to be sought for rather in the progress of the national life than in special books. Step by step the idea of the family was raised into that of the people; and the kingdom furnished the basis of those wider promises which included all nations in one kingdom of heaven. The social, the political, the cosmical relations of man were traced out gradually in relation to God. The philosophy of the Jews is thus essentially a moral philosophy, resting on a definite connection with God. The doctrines of Creation and Providence, of an infinite divine person and of a responsible human will, which elsewhere form the ultimate limits of speculation, are here assumed at the outset. The Psalms, which, among the other infinite lessons which they convey, give a deep insight into the need of a personal apprehension of truth, everywhere declare the absolute sovereignty of God over the material and the moral world. One man among all is distinguished among the Jews as "the wise man". The description which is given of his writings serves as a commentary on the national view of philosophy (1 Kings 4:30-33) The lesson of practical duty, the full utterance of "a large heart," ibid. 29, the careful study of God's creatures,—this is the sum of wisdom. Yet in fact the very practical aim of this philosophy leads to the revelation of the most sublime truth. Wisdom was gradually felt to be a person, throned by God and holding converse with men. (Proverbs 8:1) ... She was seen to stand in open enmity with "the strange woman"), who sought to draw them aside by sensuous attractions; and thus a new step was made toward the central doctrine of Christianity:—the incarnation of the Word. Two books of the Bible, Job and Ecclesiastes, of which the latter at any rate belongs to the period of the close of the kingdom, approach more nearly than any others to the type of philosophical discussions. But in both the problem is moral and not metaphysical. The one deals with the evils which afflict "the perfect and upright;" the other with the vanity of all the pursuits and pleasures of earth. The captivity necessarily exercised a profound influence. The teaching of Persia Jewish thought. The teaching of Persia seems to have been designed to supply important elements in the education of the chosen people. But it did yet more than this. The contact of the Jews with Persia thus gave rise to a traditional mysticism. Their contact with Greece was marked by the rise of distinct sects. In the third century B.C. the great Doctor Antigonus of Socho bears a Greek name, and popular belief pointed to him as the teacher of Sadoc and Boethus the supposed founders of Jewish rationalism. At any rate we may date from this time the twofold division of Jewish speculation, The Sadducees appear as the supporters of human freedom in its
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widest scope; the Pharisees of a religious Stoicism. At a later time the cycle of doctrine was completed, when by a natural reaction the Essenes established as mystic Asceticism. II. THE DEVELOPMENT OF GREEK PHILOSOPHY.—The various attempts which have been made to derive western philosophy from eastern sources have signally failed. It is true that in some degree the character of Greek speculation may have been influenced, at least in its earliest-stages, by religious ideas which were originally introduced from the East; but this indirect influence does hot affect the real originality of the Greek teachers. The very value of Greek teaching lies in the fact that it was, as far as is possible, a result of simple reason, or, if faith asserts ifs prerogative, the distinction is sharply marked. Of the various classifications of the Greek schools which have been proposed, the simplest and truest seems to be that which divides the history of philosophy into three great periods, the first reaching to the era of the Sophists, the next to the death of Aristotle, the third to the Christian era. In the first period the world objectively is the great centre of inquiry; in the second, the "ideas" of things, truth, and being; in the third, the chief interest of philosophy falls back upon the practical conduct of life. After the Christian era philosophy ceased to have any true vitality in Greece, but it made fresh efforts to meet the conditions of life at Alexandria and Rome. •The pre-Socratic schools .—The first Greek philosophy was little more than an attempt to follow out in thought the mythic cosmogonies of earlier poets. What is the one permanent element which underlies the changing forms of things?—this was the primary inquiry, to which the Ionic school endeavored to find an answer. Thales (cir. B.C. 639-543) pointed to moisture (water) as the one source and supporter of life. Anaximenes (cir. B.C. 520-480) substituted air for wafer. At a much later date (cir. B.C. 460) Diogenes of Apollonia represented this elementary "air" as endowed with intelligence. •The Socratic schools .—In the second period of Greek philosophy the scene and subject were both changed. A philosophy of ideas, using the term in its widest sense, succeeded a philosophy of nature, in three generations Greek speculation reached its greatest glory in the teaching of Socrates, Plato and Aristotle. The famous sentence in which Aristotle characterizes the teachings of Socrates (B.C.465-399) places his scientific position in the clearest light. There are two things, he says, which we may rightly attribute to Socrates—inductive reasoning and general definition. By the first he endeavored to discover the permanent element which underlies the changing forms of appearances and the varieties of opinion; by the second he fixed the truth which he had thus gained. But, besides this, Socrates rendered another service to truth. Ethics occupied in his investigations the primary place which had hitherto been held by Physics. The great aim of his induction was to establish the sovereignty of Virtue. He affirmed the existence of a universal law of right and wrong. He connected philosophy with action, both in detail and in general. On the one side he upheld the supremacy of Conscience, on the other the working of Providence. •The post-Socratic schools .—after Aristotle, philosophy took a new direction. Speculation became mainly personal. Epicurus (B.C. 352-270) defined the object of philosophy to be the attainment of a happy life. The pursuit of truth for its own sake he recognized as superfluous. He rejected dialectics as a useless study, and accepted the senses, in the widest acceptation of the term, as the criterion of truth. But he differed widely from the Cyrenaics in his view of happiness. The happiness at which the wise man aims is to be found, he said, not in momentary gratification, but in life-long pleasure. All things were supposed to come into being by chance, and so pass away. The individual was left master of own life. While Epicurus asserted in this manner the claims of one part of man's nature in the conduct of life, Zeno of Citium (cir. B.C. 280), with equal partiality advocated a
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purely spiritual (intellectual) morality. Opposition between the two was complete. The infinite, chance-formed worlds of the one stand over against the one harmonious world of the other. On the one aide are gods regardless of material things, on the other a Being permeating and vivifying all creation. This difference necessarily found its chief expression in Ethics. III. CHRISTIANITY IN CONTACT WITH ANCIENT PHILOSOPHY.—The only direct trace of the contact of Christianity with western philosophy in the New Testament is in the account of St. Paul's visit to Athens, (Acts 17:18) and there is nothing in the apostolic writings to show that it exercised any important influence upon the early Church. Comp. (1 Corinthians 1:22-24) But it was otherwise with eastern speculation, which penetrated more deeply through the mass of the people. The "philosophy" against which the Colossians were warned, (Colossians 2:8) seems undoubtedly to have been of eastern origin, containing elements similar to those which were afterward embodied in various shapes of Gnosticism, as a selfish asceticism, and a superstitions reverence for angels, (Colossians 2:16-23) and in the Epistles to Timothy, addressed to Ephesians, in which city St. Paul anticipated the rise of false teaching, (Acts 20:30) two distinct forms of error may be traced in addition to Judaism, due more or less to the same influence. The writings of the sub-apostolic age, with the exception of the famous anecdote of Justin Martyr (Dial. 2—1), throw little light upon the relations of Christianity and philosophy. Christian philosophy may be in one sense a contradiction in terms, for Christianity confessedly derives its first principles from revelation, and not from simple reason; but there is no less a true philosophy of Christianity, which aims to show how completely these meet the instincts and aspirations of all ages. The exposition of such a philosophy would be the work of a modern Origen. Phinehas
(mouth of brass). •Son of Eleazar and grandson of Aaron. (Exodus 6:25) He is memorable for having while quite a youth, by his zeal and energy at the critical moment of the licentious idolatry of Shittim, appeased the divine wrath, and put a stop to the plague which was destroying the nation. (Numbers 25:7) (B.C. 1452.) For this he was rewarded by the special approbation of Jehovah and by a promise that the priesthood should remain in his family forever. (Numbers 25:10-13) He was appointed to accompany as priest the expedition by which the Midianites were destroyed. ch. (Numbers 31:6) Many years later he also headed the party which was despatched from Shiloh to remonstrate against the altar which the transjordanic tribes were reported to have built near Jordan. (Joshua 22:13-32) In the partition of the country he received an allotment of his own—a hill on Mount Ephraim which bore his name. After Eleazar's death he became high priest—the third of the series. In this capacity he is introduced as giving the oracle to the nation during the whole struggle with the Benjamites on the matter of Gibeah. (Judges 20:28) The verse which closes the book of Joshua is ascribed to Phinehas, as the description of the death of Moses at the end of Deuteronomy is to Joshua. The tomb of Phinehas, a place of great resort to both Jews and Samaritans, is shown at Awertah, four miles southeast of Nablus . •Second son of Eli. (1 Samuel 1:3; 2:34; 4:4,11,17,19; 14:3) Phinehas was killed with his brother by the Philistines when the ark was captured. (B.C. 1125.) [Eli] •A Levite of Ezra's time, (Ezra 8:33) unless the meaning be that Eleazar was of the family of the great Phinehas. Phlegon
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(burning), a Christian at Rome whom St. Paul salutes. (Romans 16:14) (A.D.55.) Pseudo-Hippolytus makes him one of the seventy disciples and bishop of Marathon. Phoebe
(radiant) the first and one of the most important of the Christian persons the detailed mention of whom nearly all the last chapter of the Epistle to the Romans. (A.D.55.) What is said of her, (Romans 16:1,2) is worthy of special notice because of its bearing on the question of the deaconesses of the apostolic Church. Phoenice, Phoenicia
(land of palm trees) a tract of country, of which Tyre and Sidon were the principal cities, to the north of Palestine, along the coast of the Mediterranean Sea bounded by that sea on the west, and by the mountain range of Lebanon on the east. The name was not the one by which its native inhabitants called it, but was given to it by the Greeks, from the Greek word for the palm tree. The native name of Phoenicia was Kenaan (Canaan) or Kna, signifying lowland, so named in contrast to the ad joining Aram, i.e. highland, the Hebrew name of Syria. The length of coast to which the name of Phoenicia was applied varied at different times. •What may be termed Phoenicia proper was a narrow undulating plain, extending from the pass of Ras el-Beyad or Abyad, the Promontorium Album of the ancients, about six miles south of Tyre, to the Nahr el-Auly, the ancient Bostrenus, two miles north of Sidon. The plain is only 28 miles in length. Its average breadth is about a mile; but near Sidon the mountains retreat to a distance of two miles, and near Tyre to a distance of five miles. •A longer district, which afterward became entitled to the name of Phoenicia, extended up the coast to a point marked by the island of Aradus, and by Antaradus toward the north; the southern boundary remaining the same as in Phoenicia proper. Phoenicia, thus defined is estimated to have been about 120 miles in length; while its breadth, between Lebanon and the sea, never exceeded 20 miles, and was generally much less. The whole of Phoenicia proper is well watered by various streams from the adjoining hills. The havens of Tyre and Sidon afforded water of sufficient depth for all the requirements of ancient navigation, and the neighboring range of the Lebanon, in its extensive forests, furnished what then seemed a nearly inexhaustible supply of timber for ship-building. Language and race .—The Phoenicians spoke a branch of the Semitic language so closely allied to Hebrew that Phoenician and Hebrew, though different dialects, may practically be regarded as the same language. Concerning the original race to which the Phoenicians belonged, nothing can be known with certainty, because they are found already established along the Mediterranean Sea at the earliest dawn of authentic history, and for centuries afterward there is no record of their origin. According to Herodotus, vii. 89, they said of themselves in his time that they came in days of old from the shores of the Red Sea and in this there would be nothing in the slightest degree improbable as they spoke a language cognate to that of the Arabians, who inhabited the east coast of that sea. Still neither the truth nor the falsehood of the tradition can now be proved. But there is one point respecting their race which can be proved to be in the highest degree probable, and which has peculiar interest as bearing on the Jews, viz., that the Phoenicians were of the same race as the Canaanites. Commerce, etc .—In regard to Phoenician trade, connected with the Israelites, it must be recollected that up to the time of David not one of the twelve tribes seems to have possessed a single harbor on the seacoast; it was impossible there fore that they could become a commercial people. But from the time that David had conquered Edom, an opening for trade was afforded to the Israelites. Solomon continued this trade with its king, obtained timber from
William Smith Smith's Bible Dictionary
its territory and employed its sailors and workmen. (2 Samuel 5:11; 1 Kings 5:9,17,18) The religion of the Phoenicians, opposed to Monotheism, was a pantheistical personification of the forces of nature and in its most philosophical shadowing forth of the supreme powers it may be said to have represented the male and female principles of production. In its popular form it was especially a worship of the sun, moon and five planets, or, as it might have been expressed according to ancient notions, of the seven planets—the most beautiful and perhaps the most natural form of idolatry ever presented to the human imagination. Their worship was a constant temptation for the Hebrews to Polytheism and idolatry— •Because undoubtedly the Phoenicians, as a great commercial people, were more generally intelligent, and as we should now say civilized, than the inland agricultural population of Palestine. When the simple-minded Jews, therefore, came in contact with a people more versatile and apparently more enlightened than themselves, but who nevertheless, either in a philosophical or in a popular form admitted a system of Polytheism an influence would be exerted on Jewish minds tending to make them regard their exclusive devotion to their own one God Jehovah, however transcendent his attributes, as unsocial and morose. •The Phoenician religion had in other respects an injurious effect on the people of Palestine, being in some points essentially demoralizing, For example, it mentioned the dreadful superstition of burning children as sacrifices to a Phoenician god. Again, parts of the Phoenician religion, especially the worship of Astarte, fended to encourage dissoluteness in the relations of the sexes, and even to sanctify impurities of the most abominable description. The only other fact respecting the Phoenicians that need be mentioned here is that the invention of letters was universally asserted by the Greeks and Romans to have been communicated by the Phoenicians to the Greeks. For further details respecting the Phoenicians see Tyre and Zidon, Or Sidon. Phoenicia is now a land of ruins. Phrygia
(dry, barren). Perhaps there is no geographical term in the New Testament which is less capable of an exact definition. In fact there was no Roman province of Phrygia till considerably after the first establishment of Christianity in the peninsula of Asia Minor. The word was rather ethnological than political, and denoted in a vague manner the western part of the central region of that peninsula. Accordingly, in two of the three places where it is used it is mentioned in a manner not intended to he precise. (Acts 16:6; 18:23) By Phrygia we must understand an extensive district in Asia Minor which contributed portions to several Roman provinces, and varying portions at different times. (All over this district the Jews were probably numerous. The Phrygians were a very ancient people, and were supposed to be among the aborigines of Asia Minor. Several bishops from Phrygia were present at the Councils of Nice, A.D. 325, and of Constantinople, A.D. 381, showing the prevalence of Christianity at that time—ED.) Phurah
(bough), Gideon's servant, probably his armor-bearer, comp. (1 Samuel 14:1) who accompanied him in his midnight visit to the camp of the Midianites. (Judges 7:10,11) Phurim
(Esther 11:1) [Purim] Phut, Put
(a bow) the third name in the list of the sons of Ham (Genesis 10:6; 1 Chronicles 1:8) elsewhere applied to an African country or people. The few mentions of Phut in the Bible clearly indicate a