The root of the verb `to converse' is the Latin versor `to dwell' or `to be occupied', and the Oxford Dictionary

gives as the first meaning of the word conversation, `the action of living or having one's being in or among', and the

second meaning is given as `the act of consorting with others; living together; commerce, society, intimacy'. Lloyd's

Encyclopaedic Dictionary gives as the first meaning `the act or state of residing or sojourning in any place;

residence, dwelling' and places `intimate talk' seventh in the list of meanings! It is evident therefore, even from the

Authorized Version, that the apostle was deeply concerned with the Philippians' `manner of life'.

The word `conversation' occurs seventeen times in the Authorized Version of the New Testament and although

three Greek words are thus translated, in every case manner of life is in view. The Greek words are anastrophe,

tropos, politeuma and these Greek words are in turn, derivatives of strepho `to turn' and polis `a city'. Strepho is a

prolific root giving a variety of words of equally varied meanings, anastrophe being translated `conversation' in

each of its thirteen occurrences, and in every case `manner of life' not `intimate talk' is intended.

The word employed by Paul in Philippians 1:27 is politeuo. It is therefore evident that he intended something

distinct from that which is implied by the derivatives of strepho.

Polis is the word translated `city' throughout the New Testament (for example Matt. 2:23, Acts 16:12; 21:39;

Heb. 11:10). It will be observed that Acts 16:12 refers to Philippi, and says of it `which is the chief city of that part

of Macedonia and a colony'.

After discussing different interpretations which have been offered on the meaning of Acts 16:12, Christopher

Wordsworth, D.D., says, `the true solution is probably to be found in the Hellenistic sense of the word meris, viz. a

frontier, or strip of borderland, that by which it is divided (merizetai) from some other adjacent territory. Philippi

was colonized by the Romans as a border city, to defend the frontier against Thrace'. The Philippians would

therefore appreciate the allusions in the epistle to `defence' and `striving together'. Moreover, Philippi was a colony,

and this fact would enforce the apostle's appeal to the Church in that city. A colony in those days had many

privileges, and one that is important to us consisted in the conception that Rome was transplanted, as it were, and

reproduced as a colonia. When therefore the apostle says `our conversation (politeuma) is in heaven' (Phil. 3:20), or

`only let your conversation (politeuo) be as becometh the gospel' (Phil. 1:27), he is saying, in effect, remember that

as a `colony' you represent Rome though actually severed from it by distance and difficulties, so remember that

while here on earth, you show by your life that your true citizenship belongs to heaven.

Associated with this word `conversation' are the other variants of polis, such as politeia `freedom,'

`commonwealth' (Acts 22:28, Eph. 2:12), polites `citizen' (Acts 21:39), and politeuomai `to live' (Acts 23:1).

Where the Philippian citizen would be proud of the status of `colony' enjoyed by his city, and would seek to so

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comport himself that he did not lower the ruling city of Rome in the eyes of others, so the Philippians were

exhorted to live as citizens of heaven, `as becometh the gospel of Christ'.

The spiritual blessings with which the believer is so freely endowed, are nowhere richer or higher than in the

Prison Epistles, and it is here in the three great epistles of the Mystery, that the word axios is employed.

`Walk worthy of the vocation' (Eph. 4:1).

`Be as it becometh the gospel of Christ' (Phil. 1:27).

`That ye might walk worthy of the Lord' (Col. 1:10).

Axiology is a term used in the `Philosophy of Values' or of `worth', it is probably derived from ago as it refers to

a pair of scales, in which, when the weights on each side are equal, `they agousi bring or draw down the beam to a

level or horizontal position' (Parkhurst). So axios is found in Romans 8:18, where the words `to be compared' are

added by the translators, with this thought of balance in mind.

The reader is probably acquainted with the diagram that has appeared in The Berean Expositor and The

Testimony of the Lord's Prisoner, exhibiting the structure of the epistle to the Ephesians as a pair of balances,

pivoted upon the word `worthy' of Ephesians 4:1, and showing the two sets of teaching, namely, seven sections

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Comport = behave, conduct or bear one's self.