How Did Philip the Apostle Die? Hierapolis and the Evidence
Philip is traditionally said to have died in Hierapolis. What the sources record and what archaeologists have found there.
Philip the apostle is traditionally said to have died in Hierapolis, a city in the Lycus Valley of Asia Minor whose ruins survive today in western Turkey near the modern town of Pamukkale. The tradition of his martyrdom there — crucified, stoned, or some combination — is attested from the second century onward. In 2011, Italian archaeologists announced the possible discovery of his tomb near the city's martyrium. Philip's death tradition has better archaeological support than almost any other apostle outside of Peter and Paul.
Who Was Philip?
Philip was from Bethsaida, the same town as Peter and Andrew, and was called directly by Jesus with the words 'Follow me.' He appears at four significant moments in the Gospel of John: bringing Nathanael to Jesus, calculating the logistics at the feeding of the five thousand, serving as the point of contact for Greek pilgrims seeking Jesus, and asking Jesus at the Last Supper to 'show us the Father.' He is named in every apostle list. After Acts 1, the canonical record is silent about his subsequent ministry.
The Traditional Account
The tradition associating Philip with Hierapolis is found in a letter attributed to Polycrates of Ephesus, writing around 190 AD. Polycrates states that 'Philip, one of the twelve apostles, sleeps in Hierapolis.' He also mentions Philip's daughters, who were known as prophetesses and were associated with the same city. Eusebius cites this letter in his Ecclesiastical History and notes the daughters as sources of oral tradition about the apostolic generation.
The manner of Philip's death varies across sources. Some accounts say he was crucified; others say he was stoned; some combine both. The Acts of Philip, an apocryphal text from around the fourth century, provides a lengthy narrative of his ministry in Hierapolis, his conflict with local authorities over his condemnation of serpent worship, and his crucifixion upside down. This text is late and theologically embellished, but it reflects a tradition that was well-established by the time it was written.
What Ancient Sources Say
Polycrates of Ephesus (approx. 190 AD), cited in Eusebius, Ecclesiastical History 3.31 — states Philip is buried in Hierapolis; mentions his daughters as prophetesses.
Eusebius, Ecclesiastical History 3.31 (approx. 310 AD) — confirms Philip's daughters at Hierapolis as sources of apostolic tradition.
Acts of Philip (approx. fourth century AD) — extended narrative of ministry and martyrdom at Hierapolis; late and apocryphal, but evidence of the established tradition.
The Historical Assessment
The association of Philip with Hierapolis is among the better-attested of the non-canonical apostolic traditions. Polycrates of Ephesus is a geographically proximate source writing within approximately 150 years of Philip's death, and his letter is cited by a reliable historian. The presence of Philip's daughters as recognized figures in the Asian church provides an additional thread of connection.
The 2011 announcement by archaeologist Francesco D'Andria of the probable discovery of Philip's tomb near the Martyrium of Philip in Hierapolis — identified by a dedicatory inscription and construction consistent with a fourth-century martyr shrine — has not been definitively confirmed but adds physical support to the written tradition. The manner of death — crucifixion, stoning, or both — remains unresolved among the sources.
Historical Confidence Rating: DISPUTED. The association with Hierapolis has early and credible attestation. The specific manner of death is inconsistent across sources. The apocryphal Acts are a late elaboration. The archaeological evidence is suggestive but not confirmed.
Key Ancient Sources
Polycrates of Ephesus (approx. 190 AD) via Eusebius — burial at Hierapolis; daughters as prophetesses.
Eusebius, Ecclesiastical History 3.31 (approx. 310 AD) — confirms Hierapolis tradition.
Acts of Philip (approx. fourth century AD) — narrative martyrdom; apocryphal.
Further Reading
Ute Possekel, Evidence of Greek Philosophical Concepts in the Writings of Ephrem the Syrian (1999) — covers the Asian church context in which Philip's tradition developed.
Wilhelm Schneemelcher, ed., New Testament Apocrypha, Volume 2 (revised edition, 1992) — critical introduction to the Acts of Philip and related texts.
This article is part of our series on the deaths of the apostles: Peter, Andrew, James son of Zebedee, John, Matthew, Thomas, James son of Alphaeus, Thaddaeus, Simon the Zealot, Judas Iscariot, Matthias, Bartholomew, and Paul.