Philip, in the latest days of Christ's ministry, was made the instrument of a wondrously practical work quite on the lines of his search for Nathanael. If we were suddenly asked the question, Which of the Christian disciples brought the earliest help to the Gentiles? we should probably say “Paul” or “Peter” or “Stephen.” But in truth there was one before any of these-it was Philip. After our Lord Himself, the first who spoke a word to the Gentiles was this obscure man of Bethsaida. Before Peter had called Cornelius, before Stephen had lifted his voice, before Paul had raised his banner, Philip had brought a Gentile band into the presence of Jesus. True, they were the descendants of Jews; but they had been born in a foreign land, bred in a foreign culture, trained in foreign ideas. They had become Greeks in nationality, Greeks in education, Greeks in taste, Greeks in manner. But they had heard of the fame of Jesus, and they longed to see Him. Their pride in the old ancestry was not dead. They were glad that where their fathers' homes had been there had risen a great light. How were they to gaze upon that light? The Jews would now despise them, count them aliens. Yet they would try. The Passover Feast was coming on; they would go up to Jerusalem; perchance someone might show them the new star. They came; and they are gladdened by a discovery. Among the names of Christ's inner circle they heard of one which was Greek-Philip. They were attracted by the kindred sound. Is not this the man to lead them to Jesus-a man with an affinity of name to the names of their own countrymen? And so Philip becomes the medium of the first Gentile wave. To him is it granted to open the door. To him is committed the privilege of unveiling the Christ to the eyes of other lands. To him, above all, is assigned the glory of performing the great marriage between the East and the West, and of joining the hand of Europe to the hand of Asia!
Philip did not lead them at once to the Master, but first consulted Andrew and acted in harmony with him. In this action we find at once a fresh revelation of this Apostle's character as well as a new stage in his missionary training. Philip gathered confidence as he drew near to a man who appears to have been more closely associated with him than the rest, and who, as stated, bore not a Jewish name-though both were Jews-but Greek, like himself. “Philip cometh and telleth Andrew.” As the Greeks watched, they saw the two men among the Twelve who bore Greek names talking the matter over. What additional confidence they would gain from that incident! Observe that Andrew at once takes the precedence in the record. Philip was all very well when alone, but when he came into touch with Andrew he immediately became second.
I shall never forget when Mr. Spurgeon came to this chapel one week-day. He looked round, and, standing in this very place, said to me, “Brother Davies, it is not every stylish chapel that I like, but I like this.” He had just been in the caretaker's house, and admired it, and, in his own inimitable fashion, then added, “Look here, will you have me as a caretaker?” I replied emphatically, “No; you stay where you are. I know who the caretaker will be if you come.” I acted instantly on the instinct of self-preservation. I knew into what position I should very soon subside if he were here. Mr. Spurgeon away, I might do for pastor; but, with Mr. Spurgeon here, I should naturally fall into the post of caretaker.1 [Note: D. Davies, Talks with Men, Women and Children, v. 595.]
