John 1:44
in John 1Now Philip was from Bethsaida, the same town as Andrew and Peter.
BSB
The same verse in ASV and KJV ▾
ASV
Now Philip was from Bethsaida, of the city of Andrew and Peter.
KJV
Now Philip was of Bethsaida, the city of Andrew and Peter.
⋯
This verse in John 1
Commentary
17 notes on this verseThis gives us the situation of the disciples he called: for they were from Bethsaida. And this is appropriate to this mystery. For "Bethsaida" means "house of hunters," to show the attitude of Philip, Peter and Andrew at that time, and because it was fitting …
This site's exposition
Finding Philip, He told him
on John 1:43-46
Jesus calls Philip in two words, and Philip finds Nathanael. Philip's claim is that Moses wrote about this man and the prophets foretold Him, Jesus of Nazareth, Joseph's son. Nathanael's question about Nazareth is the plainest objection in the chapter, and Philip answers by taking him to look.
The record, by era
The Church Fathers2 voices
"To every careful thinker there is a gain" (Prov. xiv. 23, LXX.), saith the proverb; and Christ implied more than this, when He said, "He that seeketh findeth." (Matt. vii. 8.) Wherefore it does not occur to me any more to wonder how Philip followed Christ. Andrew was persuaded when he had heard from John, and Peter the same from Andrew, but Philip not having learned anything from any but Christ who said to him only this, "Follow Me," straightway obeyed, and went not back, but even became a preacher to others. For he ran to Nathanael and said to him, "We have found Him of whom Moses in the Law and the Prophets did write." Seest thou what a thoughtful mind he had, how assiduously he meditated on the writings of Moses, and expected the Advent? for the expression, "we have found," belongs always to those who are in some way seeking. "The day following Jesus went forth into Galilee." Before any had joined Him, He called no one; and He acted thus not without cause, but according to his own wisdom and intelligence. For if, when no one came to Him spontaneously, He had Himself drawn them, they might perhaps have started away; but now, having chosen this of themselves, they afterwards remained firm. He calls Philip, one who was better acquainted with Him; for he, as having been born and bred in Galilee, knew Him more than others. Having then taken the disciples, He next goes to the capture of the others, and draws to Him Philip and Nathanael.
Now in the case of Nathanael this was not so wonderful, because the fame of Jesus had gone forth into all Syria. (Matt. iv. 24.) But the wonderful thing was respecting Peter and James and Philip, that they believed, not only before the miracles, but that they did so being of Galilee, out of which "ariseth no prophet," nor "can any good thing come"; for the Galilaeans were somehow of a more boorish and dull disposition than others; but even in this Christ displayed forth His power, by selecting from a land which bore no fruit His choicest disciples. It is then probable that Philip having seen Peter and Andrew, and having heard what John had said, followed; and it is probable also that the voice of Christ wrought in him somewhat; for He knew those who would be serviceable. But all these points the Evangelist cuts short. That Christ should come, he knew; that this was Christ, he knew not, and this I say that he heard either from Peter or John. But John mentions his village also, that you may learn that "God hath chosen the weak things of the world." (1 Cor. i. 27.)
The Medieval Church3 voices
Then, did not Philip learn something about Christ from Andrew and Peter? Probably, conversing with him as a fellow townsman, they told him about the Lord as well. It seems the evangelist hints at this when he says that Philip was from the city of …
For the voice of Christ sounded not like a common voice to some, that is, the faithful, but kindled in their inmost soul the love of Him. Philip having been continually meditating on Christ, and reading the books of Moses, so confidently expected Him, that the instant he saw, he believed. Perhaps too he had heard of Him from Andrew and Peter, coming from the same district; an explanation which the Evangelist seems to hint at, when he adds, Now Philip was of Bethsaida, the city of Andrew and Peter.
"Now Philip was from Bethsaida, the city of Andrew and Peter." And therefore it should be understood that he was moved to follow because he saw those ones following. For one curtain draws another curtain, according to what is signified in Exodus 26 in the …
10 more voices on this verse
The Medieval Church1 voice
Bethsaida means house of hunters. The Evangelist introduces the name of this place by way of allusion to the characters of Philip, Peter, and Andrew, and their future office, i. e. catching and saving souls.
The Puritans and the Awakening2 voices
Now Philip was of Bethsaida,....
Let us enquire what there is in those strong lines. The evangelist here lays down the great truth he is to prove, that Jesus Christ is God, one with the Father.
The Nineteenth Century7 voices
A commentator
J.C. Ryle1816–1900
Expository Thoughts on the Gospels: John (lightly modernized text, Grace Gems edition) (1869)
Let us observe, as we read these verses, how various are the paths by which souls are led into the narrow way of life. We are told of a man, named Philip, being added to the little company of Christ's disciples. He does not appear to have been moved, like Andrew and his companions, by the testimony of John the Baptist. He was not drawn, like Simon Peter, by the out-spoken declaration of a brother. He seems to have been called directly by Christ Himself, and the agency of man seems not to have been used in his calling.
IF it is true that "Order is Heaven's first law," I think it must be equally true that variety is the second law of Heaven. The line of beauty is not a straight line but always the curve. The way of God's procedure is not uniform but diversified. You see this with a glance, when you look at the creation around us. God has not made all creatures of one species but He has created beasts, birds, fishes, insects, reptiles. All flesh truly is not the same flesh, neither are all bodies of the same order.
A commentator
J.C. Ryle1816–1900
Expository Thoughts on the Gospels: John (lightly modernized text, Grace Gems edition) (1869)
proposed
Let us observe, as we read these verses, how various are the paths by which souls are led into the narrow way of life. We are told of a man, named Philip, being added to the little company of Christ's disciples. He does not appear to have been moved, like Andrew and his companions, by the testimony of John the Baptist. He was not drawn, like Simon Peter, by the out-spoken declaration of a brother. He seems to have been called directly by Christ Himself, and the agency of man seems not to have been used in his calling. Yet in faith and life he became one with those who were disciples before him. Though led by different paths, they all entered the same road, embraced the same truths, served the same Master, and at length reached the same home. The fact before us is a deeply important one. It throws light on the history of all God's people in every age, and of every tongue. There are diversities of operations in the saving of souls. All true Christians are led by one Spirit, washed in one blood, serve one Lord, lean on one Savior, believe one truth, and walk by one general rule. But all are not converted in one and the same manner. All do not pass through the same experience. In conversion, the Holy Spirit acts as a sovereign. He calls every one severally as He will. A careful recollection of this point may save us much trouble. We must beware of making the experience of other believers the measure of our own. We must beware of denying another's grace, because he has not been led by the same way as ourselves. Has a man got the real grace of God? This is the only question that concerns us. Is he a penitent man? Is he a believer? Does he live a holy life?. Provided these inquiries can be answered satisfactorily, we may well be content. It matters nothing by what path a man has been led, if he has only been led at last into the right way.
IF it is true that "Order is Heaven's first law," I think it must be equally true that variety is the second law of Heaven. The line of beauty is not a straight line but always the curve. The way of God's procedure is not uniform but diversified. You see this with a glance, when you look at the creation around us. God has not made all creatures of one species but He has created beasts, birds, fishes, insects, reptiles. All flesh truly is not the same flesh, neither are all bodies of the same order. The dull dead earth, itself, is full of variety. Gems sparkle not all with the same ray. The grosser and less precious rocks are marked and veined. Each one according to its own fashion. In the vegetable world what a variety of plants, shrubs, herbs, flowers and trees we have about us! In any one of the kingdoms of Nature, whether it is the animal, vegetable, or mineral, you shall find so many subdivisions that it would need a long schooling to classify them and a lifetime would not suffice to understand them all. Consider the winged creatures which flit through the air—what a diversity there is between the tiny humming bird, which seems to be but a living mass of gems, and the eagle which, with soaring wings ascends to the sky and sports with the lighting! The whole world is full of marvels and no two marvels alike. You shall never be able to find God repeating Himself. This great Master may often paint two pictures which seem alike, but investigated with the microscope, what differences at once are revealed! Even those stars which seem to shine with rays of the same brilliance are discovered by the aid of the telescope to be of different colors, forms and orbits. No, even the very clouds are piled in varied forms and the masses of nebulae which make up the Milky Way are distinguishable from each other.
A commentator
Charles Spurgeon1834–1892
The Metropolitan Tabernacle Pulpit, Sermon No. 2375: “Found By Jesus—And Finding Jesus” (lightly modernized text, CCEL edition) · Written before 1892.
proposed
FOR a soul to come to Jesus is the grandest event in its history! It is spiritually dead till that day, but it then begins to live—and a saved man may reckon his age from the time in which he first knew the Lord. That day of first knowing Christ is important in the highest degree because it affects all the man's past life. It sheds another light on all the years that have gone by. If he has lived in sin, as no doubt he has, the transaction of that day blots out all the sin.
A commentator
Charles Spurgeon1834–1892
The Metropolitan Tabernacle Pulpit, Sermon No. 2375: “Found By Jesus—And Finding Jesus” (lightly modernized text, CCEL edition) · Written before 1892.
proposed
FOR a soul to come to Jesus is the grandest event in its history! It is spiritually dead till that day, but it then begins to live—and a saved man may reckon his age from the time in which he first knew the Lord. That day of first knowing Christ is important in the highest degree because it affects all the man's past life. It sheds another light on all the years that have gone by. If he has lived in sin, as no doubt he has, the transaction of that day blots out all the sin. The day in which a man comes to Christ—that very day—his transgressions and iniquities are blotted out, even as the thick clouds are driven from the sky when God's strong wind chases them away! Is not that a grand day, in which our sins are cast into the depths of the sea so that from then on it can be said of them, "They may be sought for, but they shall not be found; yes, they shall not be, says the Lord"? I say that the day in which a soul comes into contact with Christ is the greatest day of its history because all the past is changed by it! And, as for the present, what a different life does a man begin to live on the day in which he finds the Lord! He commences to live in the Light of God instead of being dead in the darkness! He begins to enjoy the privileges of liberty, instead of suffering the horrors of slavery! He is started on the way to Heaven, instead of continuing on the road to Hell! He is such a new creature that he cannot tell how changed he is. One said to me, "Sir, the change in me is of this kind—either the whole world is altered, or else I am." So is it when we are brought to know Christ—it is a real, total, radical change. With many, it is a most joyous alteration.
A commentator
Albert Barnes1798–1870
Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)
proposed
Of Bethsaida - See the notes at Mat 11:21. The city of - The place where Andrew and Peter dwelt.
The words behind it
12 Greek wordsEvery Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Greek | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| ἦν | en | Was | G1510 → | 2333 times |
| δὲ | de | now | G1161 → | 2765 times |
| ὁ | ho | <the> | G3588 → | 19766 times |
| Φίλιππος | philippos | Philip | G5376 → | 36 times |
| ἀπὸ | apo | from | G575 → | 640 times |
| Βηθσαϊδά, | bethsaida | Bethsaida, | G966 → | |
| ἐκ | ek | from | G1537 → | 911 times |
| τῆς | tes | the | G3588 → | 19766 times |
| πόλεως | poleos | city | G4172 → | 163 times |
| Ἀνδρέου | andreou | of Andrew | G406 → | 13 times |
| καὶ | kai | and | G2532 → | 9120 times |
| Πέτρου.¶ | petrou | Peter. | G4074 → | 155 times |
ἦνWas
enG1510 →2333 times
δὲnow
deG1161 →2765 times
ὁ<the>
hoG3588 →19766 times
ΦίλιπποςPhilip
philipposG5376 →36 times
ἀπὸfrom
apoG575 →640 times
Βηθσαϊδά,Bethsaida,
bethsaidaG966 →
ἐκfrom
ekG1537 →911 times
τῆςthe
tesG3588 →19766 times
πόλεωςcity
poleosG4172 →163 times
Ἀνδρέουof Andrew
andreouG406 →13 times
καὶand
kaiG2532 →9120 times
Πέτρου.¶Peter.
petrouG4074 →155 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
John 12:21They came to Philip, who was from Bethsaida in Galilee, and requested of him, “Sir, we want to see Jesus.”
it leads to
- Matthew 2:2
asking, “Where is the One who has been born King of the Jews? We saw His star in the east and have come to worship Him.”
- Luke 19:2–4
And there was a man named Zacchaeus, a chief tax collector, who was very wealthy.
- Matthew 2:2
Through
Matthew 10:3Philip and Bartholomew; Thomas and Matthew the tax collector; James son of Alphaeus, and Thaddaeus;
it leads to
- Acts 1:13
When they arrived, they went to the upper room where they were staying: Peter and John, James and Andrew, Philip and Thomas, Bartholomew and Matthew, James son of Alphaeus, Simon the Zealot, and Judas…
- Mark 3:18
Andrew, Philip, Bartholomew, Matthew, Thomas, James son of Alphaeus, Thaddaeus, Simon the Zealot,
- Matthew 9:9
As Jesus went on from there, He saw a man named Matthew sitting at the tax booth. “Follow Me,” He told him, and Matthew got up and followed Him.
- John 1:43–46
The next day Jesus decided to set out for Galilee. Finding Philip, He told him, “Follow Me.”
- Acts 1:13
Through
Matthew 11:21“Woe to you, Chorazin! Woe to you, Bethsaida! For if the miracles that were performed in you had been performed in Tyre and Sidon, they would have repented long ago in sackcloth and ashes.
it leads to
- Ezekiel 3:6–7
not to the many peoples of unfamiliar speech and difficult language whose words you cannot understand. Surely if I had sent you to them, they would have listened to you.
- Ezekiel 3:6–7
Through
Luke 10:13Woe to you, Chorazin! Woe to you, Bethsaida! For if the miracles that were performed in you had been performed in Tyre and Sidon, they would have repented long ago, sitting in sackcloth and…
it leads to
- Isaiah 23:1–18
This is the burden against Tyre: Wail, O ships of Tarshish, for Tyre is laid waste, without house or harbor. Word has reached them from the land of Cyprus.
- Isaiah 23:1–18
Where this verse is studied
On this page
Studies32
- The Binding of Isaac (Genesis 22)
- Wisdom Seen on Earth
- The Gospels
- Christ Our Wisdom: Proverbs 8 and the Wisdom of God
- Creation to New Creation
- The Creation Week, Genesis 1
- The Deity of Christ
- Ezekiel, the Study Guide
- Ezekiel's Temple, Ezekiel 40-48
- Follow Me
- Gematria and Its Limits
- The Gospel of John
- How Greek Works
- Irony in Scripture: More Than the Speaker Knows
- Jacob's Ladder: Genesis 28
- Jesus on Discipleship
- Jesus: Titles & Roles
- The Prologue, the Word Made Flesh, John 1:1-18
- Theological Words
- Miracles of Jesus
Show the next 12 titles
About John

Who and where
2 names in this verse with a page on the site.
This page draws on 14 works. Open the list of works
This page draws on Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Alcuin of York, Catena Aurea by Aquinas; Alexander Maclaren, Expositions of Holy Scripture, John; Bonaventure, Commentary on John, Chapter 1; Charles Spurgeon, The Metropolitan Tabernacle Pulpit, Sermon No. 570: “The First Five Disciples” (lightly modernized text, CCEL edition); Charles Spurgeon, The Metropolitan Tabernacle Pulpit, Sermon No. 2375: “Found By Jesus—And Finding Jesus” (lightly modernized text, CCEL edition); J.C. Ryle, Expository Thoughts on the Gospels: John (lightly modernized text, Grace Gems edition); John Chrysostom, Homily on the Gospel of John 20; John Gill, Exposition of the New Testament; John Gill, Exposition of the New Testament (1746-1748); Matthew Henry, Commentary on the Whole Bible; Theophylact of Ohrid, Commentary on John; Theophylact of Ohrid, Catena Aurea by Aquinas and Thomas Aquinas, Commentary on John.
