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PhilippiAid to Bible Understanding
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50 C.E., during his second missionary tour. He went there in obedience to a night vision at Troas in Asia Minor, in which a Macedonian man entreated him: “Step over into Macedonia and help us.” (Acts 16:8-19) Paul and his companions, evidently including their chronicler Luke, stayed there for several days, and on the sabbath they “went forth outside the gate beside a river,” where, Luke recounts, “we were thinking there was a place of prayer.” Some think that there was no synagogue in Philippi, due to the city’s military character; that the Jews there may have been forbidden to assemble inside the city for worship. (See CAESAR, p. 273, par. 1.) In any case, Paul spoke to the women assembled there and found one, Lydia by name, a worshiper of God, who “opened her heart wide to pay attention to the things being spoken by Paul.” She and her household were baptized, and her appreciation and hospitality were so great that “she just made [Paul and his companions] come” to stay at her house.—Acts 16:11-15.
But now, after answering the call to come into Macedonia, Paul was faced with persecution in this very first city, this time not from Jewish sources, as had been the case in Galatia. The magistrates of the city acted on false accusations made by the owners of the demonized girl who had lost their income because she was no longer able to carry on her practice of prediction, from which they had made much gain. Paul and Silas were beaten with rods, thrown into prison and their feet made fast in stocks.—Acts 16:16-24.
In the middle of the night, however, as they prayed and praised God with song, the other prisoners listening, a miracle occurred. An earthquake broke the prisoners’ bonds and threw the doors open. The jailer, knowing that he would face the death penalty for loss of the prisoners committed to him, was about to kill himself when Paul called out: “Do not hurt yourself, for we are all here!” The jailer and his household then listened to Paul and Silas, took care of their stripe wounds and became baptized believers.—Acts 16:25-34.
The next morning, perhaps hearing of the miraculous occurrence, the city magistrates ordered the jailer to release Paul. But Paul was concerned with vindicating, defending and legally establishing the good news more than in immediate release. He was not going to submit to any secret “back-door” release in order to save face for the magistrates. He called attention to his own Roman citizenship and the fact that they had beaten him and Silas publicly uncondemned. No, indeed! they must openly acknowledge that they, and not the Christians, had acted unlawfully. On hearing that Paul and Silas were Romans the magistrates were struck with fear and, coming down personally, “entreated them,” brought them out and requested they leave the city.—Acts 16:35-40.
Nevertheless, Paul had established a fine congregation in Philippi, one that was always dear to his heart. Their love for him was manifested by their anxious care and provision for him, even when he was elsewhere. (Phil. 4:16) Paul visited Philippi again during his third missionary tour, and, possibly, a third time, after his release from his first imprisonment in Rome.—Acts 20:1, 2, 6; Phil. 1:19; 2:24.
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Philippians, Letter to theAid to Bible Understanding
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PHILIPPIANS, LETTER TO THE
A book of the Christian Greek Scriptures written by the apostle Paul to the congregation in the city of Philippi in the province of Macedonia, a congregation that Paul had established about 50 C.E., in the course of his second missionary tour.
WHEN AND WHERE WRITTEN
The letter’s internal evidence indicates it was written during Paul’s first imprisonment in Rome. In it he speaks of “all the praetorian guard” as knowing the reason for his being in bonds, and sends greetings from “those of the household of Caesar.” (Phil. 1:13; 4:22) Paul’s first imprisonment in Rome is generally considered to have taken place about 59-61 C.E. Several events occurred between Paul’s arrival in Rome and his decision to write to the Philippians. Epaphroditus had made the trip from Philippi, had worked to assist Paul and had fallen very sick. The Philippians, some 600 miles (1,000 kilometers) distant, had received news of his sickness. Now Epaphroditus had recovered and Paul was sending him back with the letter. So the letter was written about 60 or 61 C.E.
BACKGROUND AND REASONS FOR WRITING
The Philippian congregation had shown great love and regard for Paul. Shortly after his visit to them the congregation had generously sent him material provisions during his three-week stay in nearby Thessalonica. (Phil. 4:15, 16) Later, when the brothers in Jerusalem entered into a period of intense persecution and were in need of material help, the Christians in Philippi, themselves very poor and undergoing a great test of affliction, had nevertheless demonstrated a readiness to contribute even beyond their ability. Paul so much appreciated their fine attitude that he cited them as an example to the other congregations. (2 Cor. 8:1-6) They were also very active and busy in preaching the good news, so apparently had not been so closely in touch with Paul for a time. But now, in his need in prison bonds, they not only sent material gifts so that Paul had an abundance, but also dispatched their personal envoy Epaphroditus, a man valuable to them. This zealous brother courageously gave assistance to Paul, even endangering his own life. Consequently, Paul commends him highly to the congregation.—Phil. 2:25-30; 4:18.
Paul expresses confidence that, in harmony with their prayers, he will be released from this imprisonment and will be able to visit them again. (Phil. 1:19; 2:24) He knows that for him to continue to live is to be useful to them, though he looks longingly forward to the time when Christ will receive him home to himself. (Phil. 1:21-25; compare John 14:3.) In the meantime, he will send Timothy, who, more than anyone else available, will genuinely have their interests at heart.—Phil. 2:19-23.
The letter breathes love. Paul never withheld commendation where due, nor did he shrink back from giving necessary reproof, but in this case encouragement was the thing needed. The congregation had their opponents, “workers of injury,” who wanted to boast in fleshly connections and in circumcision of the flesh, but it appears that the brothers were not seriously affected, or upset. So Paul did not have to present strong argument and reproof as, for example, in his letters to the congregations in Galatia and Corinth. The only hint of correction was his exhortation to unity on the part of Euodia and Syntyche. Throughout the letter he encourages the Philippian congregation to continue in their fine course, seeking greater discernment and getting a sure grip on the word of life and a stronger faith and hope in the prize to come.
There are many fine principles expressed in the letter that provide guidance and encouragement to all Christians. Some of them are:
Chapter Principle
and verse
1:9, 10 Make sure of the more important things so
as not to stumble others over any matter
1:15-18 We can rejoice even when the enemies of the truth
speak about it contentiously, for this only serves
to publicize the truth
1:19 Prayer by God’s servants is effectual
1:27, 28 Christians’ unity and courage in the presence of
their opponents is a proof from God that he will
deliver his servants and destroy his enemies
2:5-11 Humility brings exaltation from God
2:27 God can be thanked for his mercy when one of his faithful servants recovers from an illness
3:16 To what extent the Christian has made progress, he
should continue walking orderly in this same
routine in order to receive the prize
3:20 Christians should look to the heavens, where their
citizenship exists, not to earthly connections
4:6, 7 Do not be anxious; in every situation submit your
petitions to God, and he will give peace that guards
your heart and mental powers
4:8 Consider at all times the right and praise worthy
things
OUTLINE OF CONTENTS
I. Gratitude to God for the congregation’s love and faithfulness (1:1-11)
A. Confidence that they may continue to completion (1:1-7)
B Prayer they will grow in knowledge and discernment (1:8-11)
II. Results of Paul’s efforts in prison (1:12-20)
A. His making pubic the reason why he is in bonds encourages brothers to speak fearlessly (1:12-14)
B. Christ publicized whether done in sincerity or contentiousness (1:15-20)
III. Paul’s desire in the Philippians’ behalf, and counsel on conduct (1:21–2:18)
A. He may die, but if he stays on he can benefit them (1:21-26)
B. They should stand firm, without fear, be willing to suffer (1:27-30)
C. Love one another, maintaining humility, as Christ did (2:1-11)
D. Maintain blamelessness, be illuminators, keep grip on word of life (2:12-18)
IV. Timothy and Epaphroditus to be sent to Philippi (2:19-30)
A. Timothy will genuinely care for their interests in Christ (2:19-24)
B. Epaphroditus’ faithfulness, his sickness; exhortation to hold him as dear to them (2:25-30)
V. Warning against “those who mutilate the flesh” (3:1-21)
A. Those of the true “circumcision” serve by God’s spirit and do not boast in the flesh (3:1-4a)
B. Righteousness through faith in Christ the important thing (3:4b-11)
1. Paul could boast in being a Hebrew and keeper of law according to Pharisaical concept (3:4b-6)
2. But he counts these fleshly things as refuse, looks to attaining resurrection through Christ (3:7-11)
C. Though not yet having laid hold on prize, Paul forgets all other things to strive for it (3:12-21)
1. He encourages Philippians to imitate his example (3:17)
2. Enemies of torture stake have minds on earthly things, but true Christians’ citizenship is in heavens (3:18-21)
VI. Exhortation to unity, rejoicing, proper thinking and practice (4:1-9)
A. Euodia and Syntyche exhorted to be of same mind in Lord (4:1-3)
B. Rejoice, be reasonable, not anxious, relying on God (4:4-7)
C. Consider things righteous, true, lovable (4:8, 9)
VII. Report on Paul’s affairs in prison (4:10-23)
A. Through strength of God, Paul self-sufficient (4:10-13)
B. Philippians have always shared; now their provisions through Epaphroditus abundant, as an acceptable sacrifice to God (4:14-18)
C. Assurance of God’s blessing, greetings and prayer for their welfare (4:19-23)
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Philistia, PhilistinesAid to Bible Understanding
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PHILISTIA, PHILISTINES
(Phi·lisʹti·a, Phi·lisʹtines).
During a major part of the Hebrew Scripture period the Philistines occupied the coastal plain of Canaan and were among Israel’s avowed enemies. (Isa. 9:12; 11:14) An uncircumcised (2 Sam. 1:20), polytheistic people (Judg. 16:23; 2 Ki. 1:2; see BAAL-ZEBUB; DAGON), the Philistines superstitiously consulted their priests and diviners to make decisions. (1 Sam. 6:2; compare Isaiah 2:6.) And their warriors, when going into battle, carried idols of their gods. (2 Sam. 5:21) Within their land, known as Philistia (Ex. 15:14; Ps. 60:8; 87:4; 108:9; Isa. 14:29, 31), lay the cities of Gaza, Ashkelon, Ashdod, Ekron and Gath. For centuries each of these cities was ruled over by an axis lord.—Josh. 13:3; 1 Sam. 29:7; see Axis LORDS.
Covering an area from a point near Joppa in the N down to Gaza in the S, Philistia stretched for about fifty miles (80 kilometers) along the Mediterranean Sea (Ex. 23:31), and extended some fifteen miles (24 kilometers) inland. The “sea of the Philistines” evidently refers to the part of the Mediterranean that bordered the coast of Philistia. The sand dunes along the coast penetrate the land for a considerable distance, sometimes for as much as four miles (6.4 kilometers). Apart from this, the region is fertile and supports grain, olive groves and fruit trees.
HISTORY
The island of Crete (usually held to be identical with Caphtor), though not necessarily the original home of the Philistines, was the place from which they migrated to the coast of Canaan. (Jer. 47:4; Amos 9:7; see CAPHTOR, CAPHTORIM; CRETE, CRETANS.) Just when this migration began is uncertain. However, as early as the time of Abraham and his son Isaac, Philistines resided at Gerar in southern Canaan. They had a king, Abimelech, and an army under the command of a certain Phicol.—Gen. 20:1, 2; 21:32-34; 26:1-18; see ABIMELECH No. 1 and No. 2.
Some object to the Genesis references to Philistine residence in Canaan, arguing that the Philistines did not settle there until the twelfth century B.C.E. But this objection does not rest on a solid basis. A Dictionary of the Bible, edited by James Hastings (Vol. III, p. 847), comments: “The proofs that the Philistine migration had not begun as early as the time of Abraham are not so decisive as many imagine. Whenever the Philistine settlements began, they probably began on a relatively small scale.” Similarly, The International Standard Bible Encyclopaedia (Vol. IV, p. 2378) observes: “The conjecture that they were Aryan foreigners, arriving in 1200 BC, is not based on any statement of the monuments, but merely rests on a guess which Brugsch subsequently abandoned. It resembles many other supposed discrepancies between Bib[lical] and contemporary records due to the mistakes of modern commentators.”
When Israel left Egypt in 1513 B.C.E. Jehovah chose not to lead the Israelites by way of Philistia (the most direct route from Egypt to the Promised Land), lest they become discouraged because of immediate warfare and decide to return to Egypt. (Ex. 13:17) The Philistines likely would not view the approach of millions of Israelites as mere international traffic, such as normally flowed through their land. They were a settled people, whereas the Sinai region to which Jehovah directed Israel had largely nomadic tribes and many unsettled regions into which Israel could enter without provoking immediate conflict.
At the time aged Joshua apportioned the land W of the Jordan, the Philistine territories were still untouched by the conquest. (Josh. 13:2, 3) Later, however, the men of Judah did capture three of the main Philistine cities, Gaza, Ashkelon and Ekron. But
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