assembled. One solitary pillar, of high antiquity, has often been noted by travellers, reminding beholders of the remarkable admonition in the letter to the Philadelphian church: "Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out." PHILEMON. An inhabitant of Colosse, and probably a person of some consequence, who had been converted to the faith by the preaching of the apostle Paul. Philem. 19. He calls him his fellow-labourer; and some have hence concluded that he was a bishop or deacon of the church: others, however, think he was a private Christian, who had manifested considerable zeal in the spread of the Christian faith. THE EPISTLE TO PHILEMON was evidently written during Paul's imprisonment, and while at Rome. It was occasioned by his sending back to Philemon his runaway slave Onesimus, who, having found his way to Rome, had attended Paul's preaching, and had been converted to Christianity. The slave may have anticipated such a punishment as in slave countries is often inflicted on runaways. Paul sent him back, not because Philemon might claim him, but to show the altered position in which he had been placed by his conversion. The apostle pleads for his reception, though he might have enjoined it; he makes use of his age and his suffering, the personal friendship of Philemon, and his instrumentality in his conversion, as arguments; and holds himself responsible for any debt which Onesimus might owe his master. The letter has always been admired for the delicacy of its address and its beauty. PHILIP. 1. One of the twelve apostles. He was a native of Bethsaida, in Galilee. John i. 44. He was present at the marriage in Cana of Galilee. The principal facts of his history, so far as they are referred to in the Gospels, may be ascertained by consulting Matt. x. 3; Luke vi. 13; John vi. 5-7; xii. 21, 22; xiv. 8-10. Later traditions concerning Philip are vague and uncertain. He is said to have preached the Gospel in Phrygia, and to have met his death at Hierapolis, in Syria. 2. One of the seven deacons, also called an evangelist. Aets vi. 3-5. He went to Samaria, and there preached the word with great success. Acts viii. 5-8. While in Samaria he received intimation from God (Acts viii. 26, 29, 39) to go southward from Samaria to the road leading from Jerusalem to Gaza. In the course of this journey he met with a distinguished Ethiopian on his way home from Jerusalem: he was probably either a Jew or a pro- | the prisoners did not escape. The selyte, and had been to Jerusalem to result was the jailer's conversion. celebrate some feast. He was an There are still to be found monuments officer of high rank in the court of of the former greatness of the city; Candace, queen of Ethiopia; and, as and travellers describe the ruins of a he sat in his chariot, was reading place which may have been the forum, aloud a portion of the Jewish Scrip- or market-place, where the apostles tures. Philip was divinely admon- were beaten. ished to approach him. He overheard him reading Isai. liii. 7, 8, and immediately inquired whether he understood the meaning of the passage. The traveller at once admitted his need of instruction, and invited Philip to sit by him. Philip preached to him Jesus; and, as the result, the stranger became a convert to the faith of Christ crucified, and was baptized. By divine impulse Philip was immediately separated from the convert, who went on his way towards Egypt rejoicing. Philip was found at Azotus, about thirty miles from Gaza. He had four daughters, who, being endued with the gift of prophecy, were inspired to communicate the lessons of Christianity; and it is probable that Philip settled at Cæsarea, where they resided. Acts xxi. 8, 9. 3. The son of Herod the Great, and tetrarch of Batanæa, Trachonitis, and Auranitis. Luke iii. 1. 4. The husband of Herodias. Matt. xiv. 3. PHILIPPI. A city of Macedonia, lying nine or ten miles north-west of Neapolis, and formerly called Dathos; but being rebuilt and greatly beautified by Philip, the father of Alexander the Great, he named it, after himself, Philippi. It is a place of considerable celebrity in profane history. It was the first place at which the apostle Paul preached on the continent of Europe. Many persons were converted here, who gave the apostle strong proofs of their attachment to him. Phil. iv. 15. It was here that Lydia was converted, and entertained the apostles at her own house. Acts xvi. 14, 15. The populace became excited against Paul and Silas, and they were subjected to scourging and imprisonment in the most cruel form. The doors of the prison were thrown open by miracle at midnight, and the chains of the prisoners loosed, though THE EPISTLE TO THE PHILIPPIANS was probably written about a.d. 64, when Paul was a prisoner at Rome. They had kindly ministered to his necessities by sending Epaphroditus to offer him a supply of money. This letter is the apostle's reply, in which he acknowledges their kindness in grateful and affectionate terms, and mingles with his thanks some of the most sublime and animating exhibitions of divine truth that are to be found in the sacred pages. It is a singular fact that this Epistle contains no censure: this is a strong proof of the high character of the church to which its exhortations and encouragements are addressed. PHILISTINES. The Philistines were a tribe of people who gave their name to the country of Palestine, though they occupied only a portion of the southern coast. It is supposed that the Philistines were of Egyptian origin, Gen. x. 14; and that they came to Canaan from Caphtor (Crete). See Deut. ii. 23; Jer. xlvii. 4; Amos ix. 7. They are represented in the Old Testament as immigrants. The LXX translate the word by aλóøvλoi, men of another tribe; and the Hebrew word signifies a wanderer. They were established in the country to which they gave their name at a very early period. In the time of Abraham, their king, Abimelech, reigned at Gerar. When the Israelites left Egypt, they were deterred from taking the nearest way, because it lay through the country of the Philistines. Exod. xiii. 17. In the time of Joshua, their kingdom was divided into five principalities,-Gaza, Ashkelon, Ashdod, Gath, and Ekron. In consequence of their early settlement in Canaan, and their power at an early period, others have supposed they belonged originally to the Pali, or shepherd race; (hence Pelasgi, Palatines, Philistines;) and that they were a portion of the Shem itic race; that they might be driven to Crete, and thence return; and that the language of Amos, chap. ix. 7, may be understood of God's bringing them back to Palestine, as he brought back the Israelites from Egypt. The historical books of the Old Testament abound with accounts of the conflicts of the Hebrews with the Philistines, and their alternate victories and defeats. They maintained their power and independence till the time of David, when they were subdued. 2 Sam. v. 17; viii. 2. After this they regained power, and greatly harassed the Israelites. See Jer. xlvii. 4; Ezek. xxv. 16; Amos i. 6-8. From these predictions we learn what was the destined condition of their country. At the time, no human probability of their fulfilment existed; but even infidel travellers are compelled to bear reluctant testimony to the truth of Scripture. Volney describes the former land of the Philistines as a desert, abandoned to the Bedouin Arabs. He says, "The ruins of white marble, found at Gaza, prove that it was formerly the abode of luxury and opulence. It has shared in the general destruction, and, notwithstanding the proud title of the capital of Palestine, it is now no more than a defenceless village, peopled by at most only two thousand inhabitants." "It is forsaken," says the prophet, "and bereaved of its king." PHILOSOPHY. Col. ii. 8: "Philosophy and vain deceit." By this the apostle means vain and deceitful philosophy: a system framed according to human tradition and the principles of worldly science, and not according to the doctrine of Christ: the system of Judaizers, or Platonizers, who blended either the notions of the Essenes, or Platonic opinions, with the simplicity of Gospel truth. See GNOSTICS. One spirit pervades the promoters of vain and deceitful philosophy in every age. It is pride of intellect, which will not bow to the truth and simplicity of revelation, and which rejects its mysteries. It can be traced in every century of the Christian era, and in every heresy of the Christian church. It has made men Cerinthians and Ebionites. It has converted them into Arians and Socinians, into infidels and atheists. It is fully developed in the neology and mythic absurdities of German expositors. God reveals his truth to babes. None can enter the kingdom of God but little children. PHINEHAS, mouth of brass. 1. The son of Eleazar, and grandson of Aaron. He is particularly commended for his zeal in vindicating the glory of God, when the Midianites had sent their daughters into the camp of Israel, to tempt the Hebrews to fornication and idolatry. Numb. xxv. 7. This act secured to himself and to his family the right of perpetual succession to the Jewish priesthood. This promise was fulfilled; for, except the interval from Eli to Zadok, the priesthood continued in the family of Phinehas till the destruction of the temple, and the captivity of the nation. 2. The son of Eli, the high-priest, and brother of Hophni. See ELI. PHRYGIA. A province of Asia Minor, having Bithynia north, and Lycia south. In early times Phrygia comprehended the greater part of the península of Asia Minor. Hierapolis, Laodicea, and Colosse were its chief towns; and Antioch, in Pisidia, was also within its limits. Jews from this province were present at Jerusalem on the day of Pentecost, Acts ii. 10; and the apostle Paul twice traversed it in his missionary journeys. Acts xvi. 6; xviii. 23. PHUT, or PUT. The third son of Ham. Gen. x. 6. He was the progenitor of an African race of the same name, sometimes called Libyans, and supposed to be the Mauritanians, or Moors of modern times. They served the Tyrians and Egyptians as soldiers. Jer. xlvi. 9; Ezek. xxvii. 10; xxx. 5; Nahum iii. 9. PHYLACTERY. The word is from the Greek, and means preservation; intimating either the preservation of the law in the memory, or the preservation of the person from danger; for the phylactery was deemed a kind of amulet or charm, protecting the wearer from demons. The Hebrews designated the phylacteries TEPHELIN: they were strips of parchment on which were inscribed particular pass- | ages of Scripture. They were folded up in a small leathern box, and worn ש upon the forehead nearly between the eyes, or upon the left arm near the heart, being attached by leather straps. The Jews were commanded to bind the words of the law as a sign on their hands, and as frontlets between their eyes, Deut. vi. 8: expressions highly figurative, denoting the constant regard to be paid to the law of God, which was never to be absent from their thoughts, and to be constantly referred to in order to regulate their conduct. The sentences written on the phylacteries are generally supposed to have been Exod. xiii. 1-10, 11-16; Deut. vi. 4–9; xi. 13—21. The Pharisees made broad their phylacteries; or perhaps the knots by which the TEPHELIN were bound were larger than usual, and this was for the purpose of ostentation. The fringes of their garments they made also broad. Christ censured them not for wearing these, but for the pride which the widening of the bandage indicated, and for their hypocritical pretence to an extraordinary reverence for the law. The command to the Jews to wear fringes on their garments could only be interpreted literally; and the probable design was to distinguish them from others, and to admonish themselves. The colour of this fringe was purple. Our Saviour appears to have worn it: what is translated "the hem of his garment," means the fringe. PHYSICIAN. The Scriptures furnish evidence that the healing art was a profession among the Jews. In the early stages, however, of medical practice, the attention seems to have been principally confined to external applications. The medicines chiefly used were salves, particularly balms, poultices or plasters, and baths. 2 Kings v. 10; xx. 7; Jer. viii. 22; xlvi. 11. The Jews were, however, not altogether without remedies for internal disorders. 2 Chron. xvi. 12. They never made much proficiency in this department, and very few traces of anatomical skill can be found. The practice of embalming among the Egyptians would furnish them with knowledge of internal diseases. But the pollution incurred by simple contact with a corpse would prove a great barrier to the spread of anatomical knowledge among the Jews. Physicians are mentioned in the time of Joseph; and a reference to the following passages of Scripture will prove that the Jews paid some attention to the healing art. Prov. xvii. 22; Ezek. xxx. 21; Matt. ix. 12; Luke iv. 23. PI-BÉSETH. Ezek. xxx. 17. A city of Egypt, and the Bubastus of ancient geographers. The word Bubastus is probably a corruption of PI-BAST; PI being the article. The goddess Bubastis, whom the Greeks identified with Artemis, had her seat here. The place is minutely described by Herodotus in his second book; and the ruins are discernible between Cairo and Sin, or Pelusium. It was situated on the Pelusian arm of the Nile. PIGEON. See DOVE. PI-HAHIROTH, mouth of the caverns. If it is an Egyptian name, it means a place where grass or sedges grow. It is a place several miles distant from the northern end of the gulf of Suez. Here the Israelites were hemmed in, with the sea in front, and a narrow mountain-pass behind. Pharaoh took advantage of their difficult position to attempt to destroy them. See Exod. xiv. The place is still called BAHR-AL-KOLSUM, the sea of destruction. Bruce says or the sea at this place is about three | under the influence of an overruling leagues over, with fourteen fathoms providence. The righteousness of of water in the channel, nine at the Christ was made clear as the noonsides, and good anchorage everywhere. day sun, by public, by full and Dr. Olin says the gulf here is ten or authentic, evidence. The witnesses twelve miles wide. For an account on the one side were suborned, and of the controversy respecting the exact swore a lie; on the other, we have place where the Israelites crossed the the unsought, spontaneous testimony Red Sea, see EXODUS. of Pilate and Herod, of Procla the. wife of Pilate, of Judas the traitor, of the Roman centurion and guard, of the thief on the cross, all attesting that he was a just man. PILLAR. This word, in addition to its ordinary signification, is used metaphorically. A pillar of fire, cloud, smoke, &c., means smoke or fire assuming the form of a pillar. Exod. xiii. 21; Judges xx. 40. A monumental memorial is also denominated a pillar, Gen. xxxv. 20; a prophet, Jer. i. 18; an apostle, Gal. ii. 9; the church itself, 1 Tim. iii. 15. PILLAR OF SALT. See LOT. PILLOWS. The houses of the wealthy were ordinarily furnished with carpets along the sides of the walls a range of couches was placed upon these carpets; and, for the further ease and indulgence of those who reclined, damask or velvet bolsters were copiously provided. The prophet Ezekiel says, "Woe to the women that sew pillows to all armholes, and make kerchiefs upon the head of every stature to hunt souls!" Chap. xiii. 18. The allusion is to those women who use every art and device to allure to luxury and voluptuousness; who lay snares to entrap the unwary. PILATE, PONTIUS. The Roman procurator of Judæa, who has acquired notoriety by being in office at the time of Christ's trial and execution. He was appointed about A.D. 26. His proper residence was Cæsarea; but he went to Jerusalem at stated periods, and appears to have exercised a judicial authority there. John xix. 10. He is described by profane historians as a man of obstinate and impetuous temper, accustomed to sell justice to the highest bidder. He is accused of rapines, injuries, murders; and exercised excessive cruelty during the whole period of his government. Luke xiii. 1. He was deposed by Vitellius for his rapine and cruelties, and sent to Rome, to give an account of his conduct to the emperor. Tiberius died before his arrival; but his successor, Caligula, banished him to Vienne, in Gaul, where it is probable he committed suicide. His conduct with respect to the condemnation of Christ may be ascertained by referring to the following passages:-Matt. xxvii. 18, 19, 23, 24, 26, 65; Luke xxiii. 7, 8; Jobn xix. 1, 12-15, 19. There was a high degree of culpability in the conduct of Pilate. It differs materially from the conduct of the Jews: theirs was deliberate, PINE-TREE. Neh. viii. 15. The deadly malice; his was weakness and word here denotes trees of an oily cowardice: theirs urged them on to or gummy nature. The LXX render secure the condemnation of an inno-it cypress; others, the jasmin. In cent man, by exciting a wicked rabble Isai. xli. 19; lx. 13, another word is and terrifying an unmanly judge; used, which is by some rendered his led him to put forth feeble efforts platanus indicus; but the pine seems to release a just man, in opposi- the preferable rendering, and is a tion to the clamours of a senseless beautiful emblem of a flourishing mob. He was destitute of principle; state of the church. willing, it is true, to do right, if he could accomplish it without personal inconvenience; but he yielded to violence. The protestations of the innocence of Christ, considering the well-known character of Pilate, are valuable, and prove that he was PINNACLE. Matt. iv. 5. The part of the temple denoted by this term was probably what is called the "king's portico," mentioned by Josephus; the same that is called in Scripture "Solomon's porch." Josephus says, "On the south part" (of the court of |