Philip in the Bible: Come and See in the Gospel of John
Quick Summary
Philip, one of Jesus’ first disciples in the Gospel of John, is remembered for his simple invitation: “Come and see.” His story shows that discipleship is not about having all the answers but about pointing others to Jesus.
Introduction
Some disciples stand out for their boldness, like Peter, or their questions, like Thomas. Philip is quieter, but his words echo across the Gospel of John. When Nathanael doubts whether anything good can come from Nazareth, Philip doesn’t argue. He doesn’t explain. He simply says, “Come and see” (John 1:46). I love it. See for yourself.
That short phrase captures the heart of John’s vision of discipleship: to invite, to welcome, to let people encounter Jesus for themselves.
Philip appears several times in John’s Gospel. He is there at the beginning, called personally by Jesus. He invites Nathanael. Later, he wrestles with the challenge of feeding the five thousand. And near the end, he helps connect some Greeks who want to see Jesus. Each appearance is marked by the same theme: Philip is the disciple who invites, who asks, who brings. His story shows us that faith is not about having it all figured out but about being willing to walk with others toward Jesus.
Historical Background of Philip
Philip came from Bethsaida, the same fishing village as Andrew and Peter (John 1:44). His Greek name suggests that his family lived in a culturally mixed area, which may explain why he later became the one to connect Greeks to Jesus (John 12:20–22). From the beginning, Philip is presented as approachable, someone people naturally turn to with questions.
Historically, Philip was remembered in the early church as a missionary. Some traditions place him in Asia Minor. But John highlights not his travels, but his character: a disciple who extends invitations. His story reminds us that discipleship often begins with a personal word of welcome.
Theological Significance
Philip’s first response to Jesus is simple obedience. When Jesus says, “Follow me” (1:43), Philip does. His next action is to find Nathanael and invite him too. This shows the pattern of discipleship in John: encounter, recognition, confession, and witness. Philip doesn’t wait until he knows everything. He shares what he has seen.
In John 6, when Jesus tests the disciples about feeding the crowd, Philip calculates: “Six months’ wages would not buy enough bread for each of them to get a little” (6:7). His practical mindset contrasts with Andrew’s offering of the boy’s lunch. Both responses highlight human limitation, but Jesus multiplies what is given. Philip’s realism reminds us that discipleship includes questions and doubts, yet Jesus still works through it.
In John 12, Greeks come seeking Jesus. They approach Philip, and he brings them, with Andrew, to the Lord. Again, Philip serves as a bridge, one who connects seekers to Jesus. His role is not to explain or persuade but to bring.
Literary Features
John uses Philip’s voice to move the story forward at crucial moments. His invitation in chapter 1 leads to Nathanael’s powerful confession. His practical concern in chapter 6 sets up the feeding miracle. His introduction of the Greeks in chapter 12 signals that Jesus’ hour has come and that the Gospel is opening to the world.
Literarily, Philip represents the disciple as inviter. His “come and see” becomes a refrain in John—words first spoken by Jesus himself (1:39) and then echoed by Philip. The Gospel’s narrative style emphasizes encounter and testimony, and Philip embodies both.
Implications for Understanding the Gospel of John
Philip’s story illustrates that discipleship is not about eloquence but about invitation. John presents Jesus as the one who draws all people to himself, but disciples like Philip play a role in that drawing by saying, “Come and see.” This theme resonates with the entire Gospel: belief comes not by coercion but through encounter.
Philip also shows that questions and calculations are part of the journey. His doubt at the feeding miracle and his role in John 14, where he says, “Lord, show us the Father, and we will be satisfied” (14:8), reveal a disciple still learning. Yet Jesus patiently teaches him: “Whoever has seen me has seen the Father” (14:9). Faith is a process, and Philip’s openness keeps him close to Jesus.
John 1, 6, 12, and 14 Meaning for Today
For today’s church, Philip’s example is liberating. We don’t have to have every answer before we invite someone to know Christ. We can simply say, “Come and see.” Philip reminds us that witness is about hospitality, about creating space for others to meet Jesus themselves.
Philip also teaches us that realism and questions are not obstacles to faith. Many of us calculate like he did, worrying about resources or asking for clearer signs. Yet Jesus meets us there. He multiplies what we offer. He reveals himself even in our questions. Discipleship is not about perfect certainty but about walking with Jesus and helping others find their way to him.
In a culture that often prizes winning arguments, Philip’s story is refreshing. He doesn’t argue Nathanael into belief; he invites him. That kind of gentle witness may be what our world most needs today.
See Also
FAQ
What does “come and see” mean in John’s Gospel?
It means that faith begins with encounter. Rather than arguments or explanations, disciples are invited to experience Jesus personally.
Why did people approach Philip with questions?
Philip’s approachable nature, perhaps linked to his Greek name and background, made him a natural bridge for seekers. In John, he often connects others to Jesus.
What can modern Christians learn from Philip?
Philip teaches us to keep witness simple: invite others to meet Jesus. We don’t have to resolve every question—we only need to extend the invitation.
Sources / Further Reading
Raymond Brown, John (AYB), vol. 1, pp. 74–78, 229–232, 459–461
D.A. Carson, John (PNTC), pp. 152–155, 268–271, 432–434
Gail O’Day, John (NIB), pp. 534–537, 622–624, 705–707
Craig Keener, John, vol. 1, pp. 467–470, 668–672; vol. 2, pp. 918–920
Andreas Köstenberger, John (BECNT), pp. 79–82, 206–208, 432–434
