John 1:44

KJV

Now Philip was of Bethsaida, the city of Andrew and Peter.

KJV (with Strong's)

Now {G1161} Philip {G5376} was {G2258} of {G575} Bethsaida {G966}, the city {G4172} of {G1537} Andrew {G406} and {G2532} Peter {G4074}.

Complete Jewish Bible

Philip was from Beit-Tzaidah, the town where Andrew and Kefa lived.

Berean Standard Bible

Now Philip was from Bethsaida, the same town as Andrew and Peter.

American Standard Version

Now Philip was from Bethsaida, of the city of Andrew and Peter.

Commentary

### SUMMARY
Philip, one of Jesus' newly called disciples, is introduced by identifying his hometown as Bethsaida. This seemingly simple geographical detail serves to connect Philip not only to a specific place but also to two other prominent early disciples, Andrew and Peter, suggesting a pre-existing social and familial network among these foundational figures in the nascent Christian movement.

### CONTEXT
* **Literary Context:** This verse immediately follows Jesus' direct call to Philip in [John 1:43](/john/1-43 "John 1:43 - Jesus Calls Philip"). The Gospel of John has been systematically introducing Jesus' first disciples: Andrew and an unnamed disciple (likely John himself) are introduced in [John 1:35-40](/john/1-35-40 "John 1:35-40 - First Disciples Follow Jesus"), followed by Andrew bringing his brother Simon Peter to Jesus in [John 1:41-42](/john/1-41-42 "John 1:41-42 - Andrew Brings Peter to Jesus"). The mention of Philip's origin in [John 1:44](/john/1-44 "John 1:44 - Philip, Andrew, and Peter's Hometown") then sets the stage for Philip's own evangelistic act of bringing Nathanael to Jesus in [John 1:45-51](/john/1-45-51 "John 1:45-51 - Philip Calls Nathanael"). This sequence highlights the organic, relational way in which Jesus gathered His core group, often leveraging existing connections and communities.
* **Historical & Cultural Context:** Bethsaida was a fishing village located on the northeastern shore of the Sea of Galilee, near where the Jordan River enters the lake. Its name, derived from Aramaic, means "House of Fish" or "Fishing House," perfectly reflecting its primary industry and the livelihood of many of its inhabitants, including likely Andrew and Peter, who were fishermen. During the first century, Galilee was a region under Roman influence but retained a strong Jewish identity, though it was also open to Hellenistic (Greek) cultural elements, as evidenced by the Greek names of some disciples like Philip and Andrew. This blend of cultures made Galilee a fertile ground for new religious movements. Bethsaida itself was elevated to the status of a polis (city) by Herod Philip, tetrarch of the region, and renamed Julias, though it often retained its traditional name. It was also a site of significant miracles performed by Jesus, such as the healing of a blind man in [Mark 8:22-26](/mark/8-22-26 "Mark 8:22-26 - Jesus Heals a Blind Man at Bethsaida") and near where He fed the five thousand, after which He sent His disciples to Bethsaida in [Mark 6:45](/mark/6-45 "Mark 6:45 - Jesus Sends Disciples to Bethsaida"). Despite these mighty works, Jesus later pronounced a woe upon Bethsaida for its lack of repentance in [Matthew 11:21](/matthew/11-21 "Matthew 11:21 - Jesus' Woe on Bethsaida and Chorazin").
* **Key Themes:** [John 1:44](/john/1-44 "John 1:44 - Philip, Andrew, and Peter's Hometown") contributes to several overarching themes in the Gospel of John and the broader biblical narrative. Firstly, it underscores the theme of **Humble Origins**, demonstrating that Jesus' chosen disciples came from ordinary towns and professions, not from the religious elite or major centers of power like Jerusalem. This aligns with God's consistent pattern of using the humble and overlooked for His grand purposes, as seen throughout the Old and New Testaments. Secondly, the verse highlights the **Interconnectedness of Disciples** and the importance of community. The fact that Philip, Andrew, and Peter hailed from the same city suggests existing relationships and social networks played a crucial role in the early formation of Jesus' core group. This network facilitated the rapid spread of the message, as Andrew had already introduced Peter to Jesus (cf. [John 1:41-42](/john/1-41-42 "John 1:41-42 - Andrew Brings Peter to Jesus")). Finally, it reinforces the **Divine Call to Ordinary People**, emphasizing that God's invitation to participate in His redemptive plan is not limited by social status, geographical prominence, or human qualifications, but is extended to all who are willing to follow.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Philip (Greek, _Phílippos'_):** (G5376) Derived from two Greek words meaning "fond of horses," this name was common in the Hellenistic world. In the context of the Gospel, Philip is presented as one of the first disciples specifically called by Jesus, highlighting his individual significance in the narrative of the early church. His Greek name suggests the cultural milieu of Galilee, which was influenced by Greek customs and language.
* **Bethsaida (Greek, _Bēthsaïdá'_):** (G966) Of Chaldean (Aramaic) origin, meaning "fishing-house." This name is highly descriptive of the town's primary industry and the livelihood of many of its inhabitants, including some of Jesus' disciples. Its mention grounds the narrative geographically and culturally, emphasizing the humble, working-class background of these early followers.
* **city (Greek, _pólis'_):** (G4172) Refers to a town, typically with walls, of varying size. While Bethsaida was a fishing village, it had been elevated to the status of a polis by Herod Philip, indicating a certain level of administrative and social importance, even if it was not a major metropolitan center. This designation further anchors the disciples' origins in a recognizable, albeit provincial, locale.
* **Peter (Greek, _Pétros'_):** (G4074) Meaning "a piece of rock" (larger than a mere stone), this name was given to Simon by Jesus (cf. [John 1:42](/john/1-42 "John 1:42 - Andrew Brings Peter to Jesus")). The mention of Peter alongside Andrew and Philip as being from Bethsaida underscores the close ties among these key figures and foreshadows Peter's foundational role in the burgeoning Christian movement, a role symbolized by his name.

#### Verse Breakdown
* **"Now Philip was of Bethsaida,"**: This clause introduces Philip, a newly called disciple, and immediately specifies his geographical origin. The use of "Now" (G1161, _dé_) serves as a transition from the previous verse, linking Philip's call to his background. Identifying his hometown anchors him in a specific social and geographical context, emphasizing that Jesus' followers were drawn from real, identifiable places, not abstract figures. Bethsaida's identity as a fishing village also subtly connects Philip to the common livelihood of other early disciples.
* **"the city of Andrew and Peter."**: This phrase provides additional, crucial information about Bethsaida's significance. By identifying it as the shared hometown of Andrew and Peter, the text highlights a pre-existing connection between these foundational disciples. It suggests that Jesus was building His initial group not in isolation, but by drawing individuals from established communities and relationships. This detail underscores the relational aspect of discipleship and the organic growth of Jesus' early following.

#### Literary Devices
The verse primarily employs **Geographical Naming** and **Association** to convey meaning. By naming **Bethsaida** as Philip's hometown, the text immediately grounds the narrative in a tangible, recognizable setting. This specific geographical detail adds verisimilitude and historical authenticity to the account. Furthermore, the verse uses **Association** to link Philip with Andrew and Peter. This seemingly simple statement creates a subtle but powerful sense of community and pre-existing relationship among these key figures. It suggests that the early Christian movement was not merely a collection of isolated individuals but a network of people already connected by shared origins and perhaps even family ties. This **Character Introduction** through shared origin efficiently establishes a relational context for Philip within the emerging group of disciples, hinting at the communal nature of the kingdom Jesus was inaugurating.

### THEOLOGICAL AND THEMATIC CONNECTIONS
John 1:44, while seemingly a straightforward biographical detail, carries profound theological weight, underscoring God's consistent pattern of choosing the humble and overlooked to accomplish His divine purposes. It reinforces the truth that God's call is not limited by social standing, geographical prominence, or human qualifications. Just as the prophets of old often came from unexpected places, so too did the foundational figures of the New Covenant emerge from a Galilean fishing village. This choice highlights divine grace over human merit, demonstrating that God delights in using ordinary people from ordinary places to do extraordinary things for His kingdom. It also emphasizes the importance of community and existing relationships in the spread of the Gospel, showing how God often works through the natural connections people share.

* [1 Corinthians 1:26-29](/1_corinthians/1-26-29 "1 Corinthians 1:26-29 - God Chooses the Foolish and Weak")
* [Acts 2:42-47](/acts/2-42-47 "Acts 2:42-47 - The Fellowship of the Believers")
* [Matthew 4:18-22](/matthew/4-18-22 "Matthew 4:18-22 - Jesus Calls Peter, Andrew, James, and John")

### REFLECTION AND APPLICATION
The brief mention of Philip's hometown in [John 1:44](/john/1-44 "John 1:44 - Philip, Andrew, and Peter's Hometown") holds significant implications for our own lives and ministries. It reminds us that God's criteria for usefulness are vastly different from the world's. Our background, social status, education, or geographical origin do not disqualify us from being called and used by God. Philip, Andrew, and Peter were not from the religious elite of Jerusalem or the intellectual centers of the Roman Empire; they were from a humble fishing village. This truth should liberate us from feelings of inadequacy and empower us to respond to God's call wherever we are, with whatever gifts we possess. Furthermore, the shared origin of these disciples highlights the importance of Christian community and the power of existing relationships in fostering spiritual growth and shared ministry. We are called not merely as isolated individuals but into a body, where our connections can be used by God to draw others to Him and to build up one another in faith.

#### Questions for Reflection
* **How does the humble origin of Jesus' disciples, as exemplified by Bethsaida, challenge my own assumptions about who God uses for His purposes?**
* **In what ways does my existing community or network of relationships serve as a potential avenue for God's work and the spread of the Gospel?**
* **What "Bethsaida" in my own life—a seemingly ordinary or overlooked aspect of my background—might God be preparing to use in extraordinary ways for His glory?**

### FAQ
**Why does John specify Bethsaida as the city of Philip, Andrew, and Peter, especially when other Gospels mention Peter and Andrew in Capernaum?**

Answer: The Gospel of John's mention of Bethsaida as the "city" of Philip, Andrew, and Peter in [John 1:44](/john/1-44 "John 1:44 - Philip, Andrew, and Peter's Hometown") is not necessarily a contradiction to the Synoptic Gospels (e.g., [Mark 1:21](/mark/1-21 "Mark 1:21 - Jesus in Capernaum")) that frequently place Andrew and Peter in Capernaum. It's highly probable that Bethsaida was their place of birth or ancestral home, while Capernaum was their primary residence or fishing base at the time of Jesus' call. Many people in ancient Galilee would have maintained strong ties to their birthplaces even if they lived and worked in a nearby town. John's emphasis on Bethsaida could serve to highlight the common origin and pre-existing connections among these key disciples, emphasizing the relational network through which Jesus gathered His followers. It also underscores the humble, Galilean roots of the early church, contrasting with the religious establishment in Jerusalem.

### CHRIST-CENTERED FULFILLMENT
[John 1:44](/john/1-44 "John 1:44 - Philip, Andrew, and Peter's Hometown"), in its simple geographical detail, subtly points to the Christ-centered nature of God's redemptive plan. The gathering of these initial disciples from a humble fishing village like Bethsaida underscores Jesus' mission to call and transform ordinary people into agents of His extraordinary kingdom. This foreshadows the universal scope of the Gospel, which is not confined to the elite or the powerful, but extends to "all the families of the earth" through the seed of Abraham, who is Christ (cf. [Genesis 12:3](/genesis/12-3 "Genesis 12:3 - Promise to Abraham") and [Galatians 3:16](/galatians/3-16 "Galatians 3:16 - The Promise to Abraham and His Seed")). Jesus, the [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), deliberately chose individuals from the periphery, demonstrating that His new covenant community would be built on grace, not human merit or social standing. These "fishers of men" (cf. [Matthew 4:19](/matthew/4-19 "Matthew 4:19 - Jesus Calls Peter and Andrew")) from Bethsaida would become foundational pillars of the Church, empowered by the [Holy Spirit](/acts/2-1-4 "Acts 2:1-4 - The Day of Pentecost") to spread the good news of the risen Christ to the ends of the earth (cf. [Acts 1:8](/acts/1-8 "Acts 1:8 - The Great Commission")). Thus, Bethsaida, a place of humble beginnings, becomes a testament to the transformative power of Christ, who elevates the lowly and uses the common to accomplish His divine and glorious purposes.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

John 12:21

The same came therefore to Philip, which was of Bethsaida of Galilee, and desired him, saying, Sir, we would see Jesus.

Matthew 11:21

Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works, which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes.

Luke 10:13

Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works had been done in Tyre and Sidon, which have been done in you, they had a great while ago repented, sitting in sackcloth and ashes.

Mark 3:18

And Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the [son] of Alphaeus, and Thaddaeus, and Simon the Canaanite,

Luke 9:10

¶ And the apostles, when they were returned, told him all that they had done. And he took them, and went aside privately into a desert place belonging to the city called Bethsaida.

Mark 8:22

¶ And he cometh to Bethsaida; and they bring a blind man unto him, and besought him to touch him.

Matthew 10:3

Philip, and Bartholomew; Thomas, and Matthew the publican; James [the son] of Alphaeus, and Lebbaeus, whose surname was Thaddaeus;