John 12:21

12:21 The Greeks approached Philip because he had a Greek name and was no doubt Greek.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Joh 12:21. Βηθσαϊδά, Bethsaida) It was there, perhaps, that those Greeks had been wont to lodge on their journey to Jerusalem. Or else they were aware that the Galileans were likely to serve them in their object, rather than the Jews. [Or else, when, unacquainted with the true state of the case, they had, at Jerusalem, fallen in with the adversaries of Christ, they had been teamed by these not to go to the Lord Himself.—Harm., p. 450.]—κύριε, Sir) They address him thus, as being almost unknown to them; comp. ch. Joh 20:15 [Mary Magdalene, after the resurrection, not knowing Jesus, addresses Him, ‘Sir’]; but not without therein implying some degree of respect. Acquaintances were usually addressed by name.—θέλομεν, we wish) Here is exhibited an effect and specimen of those things of which Joh 12:31, etc., treat, “Now shall the prince of this world be cast out,—I, if I be lifted up from the earth, will draw all men unto Me.” [This desire of theirs was superior to Herod’s desire; Luk 23:8, “He was desirous to see Him of a long season, because he had heard many things of Him, and he hoped to have seen some miracle done by Him.”—V. g.]—τόν) The article has a demonstrative force.—ἰδεῖν, to see) A modest request. It was not as yet time that Jesus should speak much with them. They had either seen Jesus even previously at Jerusalem, or they had heard concerning Him. Jesus was then engaged in the inner part of the temple, to which an entrance was not open to the Greeks.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Joh_12:21-22. The Messianic hope, which they as proselytes share, draws their hearts to Him whose Messiahship has just found so open and general a recognition. They wish to see Jesus, that is, to be introduced to Him, in order to make His nearer personal acquaintance, and this it is which they modestly express. For mere seeing, as in Luk_19:3, any intervention of a third party (as Brückner now also recognises) would not have been required.

Whether they came to Philip accidentally, or because the latter was known to them (perhaps they were from Galilee), remains undetermined. To presuppose in Philip, on account of his Greek name, a Greek education (Hengstenberg), is arbitrary.

κύριε] not without the tender of honour, which they naturally paid even to the disciple of a Master so admired, who truly appeared to be the very Messiah.

That Philip first communicates the proposal to Andrew, who was possibly in more confidential relations with Christ (Mar_13:3), and who was on terms of intimacy with him by the fact of the same birthplace (Joh_1:45), and that with him he carries out their wish, rests on the circumstance that he was himself too timid to be the means of bringing about an interview between the Holy One of Godwhose immediate destination he knew to be for Israeland Gentiles. His was a circumspect nature, prone to scruples (Joh_6:5 ff., Joh_14:8-9). Cum sodali, audet, Bengel. Note the stamp of originality which appears in such side-touches.

In the reading ἔρχεται Ἀνδρ. κ. Φ. καὶ λέγουσι τῷ Ἰ. (see critical notes), observe (1) the lively manner of representation in the repetition of ἔρχεται; (2) the change of the singular to the plural of the verb, which also is found in the classical writers. Xen. Anab. ii. 4. 16, and Kühner in loc.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Joh 12:21 . οὗτοι οὖν προσῆλθον φιλίππῳ , “these came therefore to Philip,” probably because they had learned that he knew their language; or, as indicated in the addition, τῷ … Γαλιλαίας , because they had seen him in Galilee. Their request to Philip was, Κύριε … ἰδεῖν . “Sir, we would see Jesus”; not merely to see Him, for this they could have managed without the aid of a disciple, but to interview the person regarding whom they found all Jerusalem ringing. Philip does not take the sole responsibility of this introduction on himself, because, since they, as Apostles, had been forbidden to go to the Gentiles, Philip might suppose that Jesus would decline to see these Greeks. He therefore tells Andrew ( cf. Joh 1:44 ; Joh 6:7-8 ), his fellow-townsman, and together they venture to make known to Jesus the request.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Verse 21. The same came therefore to Philip] Some suppose that these Gentiles were of Phoenicia or Syria, or perhaps inhabitants of Decapolis, near to the lake of Gennesareth and Bethsaida; and therefore they addressed themselves to Philip, who was of the latter city, and probably known to them. The later Syriac calls them Arameans or Syrians. The Vulgate, and several copies of the Itala, call them Gentiles.

Sir, we would see Jesus.] We have heard much concerning him, and we wish to see the person of whom we have heard such strange things. The final salvation of the soul often originates, under God, in a principle of simple curiosity. Many have only wished to se or hear a man who speaks much of Jesus, his miracles, and his mercies; and in hearing have felt the powers of the world to come, and have become genuine converts to the truths of the Gospel.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

21. These men therefore went to Philip. It is an indication of reverence, that they do not address Christ, but are desirous to obtain access through Philip; for reverence always begets modesty. The inference which the Papists draw from this, that we ought to call on departed saints, that they may be our advocates with Christ and with the Father, is so ridiculous that it does not need refutation. The Greeks address Philip, while he is present; and, pray, where is the resemblance to those who address their prayers to departed saints, from whom they are separated? But such are the fruits of human presumption, when it has once permitted itself to go beyond the limits of the word of God. Invocation of the saints has been rashly fabricated by the Papists out of their own brain; and now, in order to shelter themselves under a false pretense borrowed from the word of God, they corrupt the Scripture, and tear it to pieces, and do not scruple to expose it to shameful taunts.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(21) The same came therefore to Philip.—We have no indication of the time when, or of the place where, these words were spoken. St. John alone gives us this incident, and he gives us this incident only, of all that occurred, as we know from the earlier I Gospels, between the entry into Jerusalem and the Last Supper; and he relates this coming of the Greeks not for the sake of the fact itself, but for that of the discourse which followed upon it. He is careful, therefore, only to mention it, and is not concerned, for the purpose he has in view, with any of the historic details. The last words of the discourse (Joh_12:36) do, however, intimate that they were followed by a retirement from public teaching, and from public appearance in Jerusalem. They would, then,-be among the last words spoken in the Temple before the retirement to-Bethany, on the evening of what we call Wednesday. (Comp. Luk_21:37.) They were uttered, probably, in the Court of the Gentiles, as He passed from the Court of the Women, which, as the most public place for Jewish assemblies, was the frequent scene of His teaching. On the previous day, the Court of the Gentiles had been cleansed from the traffic and merchandise which had been customary in it, and the temple had been declared to be “a house of prayer for all nations.” The court of the Gentiles was divided from the inner square of the Temple by a stone fence, bearing upon pillars, placed at regular distances, the following words in Greek and Latin:—“No alien must pass within the fence round the Temple and the court. If any one be caught doing so, he must blame himself for the death that will follow.” This prohibition was known before, from Josephus (Ant. xv. 11, 5); but in our own day one of the very slabs, bearing the exact words, has been discovered by M. Ganneau during the excavations of the Palestine Exploration Fund. (Comp. Note on Act_22:28-29, and especially the Note on Mar_11:17.) The events and the words of these days must have brought strange thoughts to the minds of proselytes, men who were worshippers of the one God by personal conviction, and not because of the faith of their ancestors; and with hearts filled with wonder as to what these things meant—half-grasping, it may be, the truth that this middle wall of partition should be broken down—they ask for a special interview with Jesus. (Comp. Eph_2:12 et seq.)

Which was of Bethsaida of Galilee.—The mention of this place again here seems to intend that it should be told as explaining why these Greeks came to Philip. They may have themselves come from the neighbourhood of Bethsaida, or from one of the Greek cities of Decapolis.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

21. to Philip] Their coming to S. Philip was the result either (1) of accident; or (2) of previous acquaintance, to which the mention of his home seems to point; or (3) of his Greek name, which might attract them. See on Joh_1:45, Joh_6:5, Joh_14:8.

Sir] Indicating respect for the disciple of such a Master: comp. Joh_4:11; Joh_4:15; Joh_4:19.

we would see Jesus] This desire to ‘come and see’ for themselves would at once win the sympathy of the practical Philip. See on Joh_1:46 and Joh_14:8.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Philip cometh and telleth Andrew,.... The request the Greeks made to him, and this he did, that he might have his advice in this matter; and that not only because he might be a senior man as well as apostle, but because he was of the same town, and might know these men as well as Philip:

and again, Andrew and Philip told Jesus; after they had consulted together, whether it was proper or not, to move this thing to their master; since he had forbid them going in the way of the Gentiles, they agreed to acquaint him with it, that he might do his pleasure.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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

Ver. 21. Sir, we would see Jesus] That is, we would have private conference with him; for they had seen him, likely, as he came riding into the city. Our Saviour seems not to have yet admitted them, because the time appointed for their calling was not yet come. "Everything is beautiful in its time," Ecc 3:11; but as fish and flesh, so other things too, are naught out of season.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Bethsaida of Galilee - See the notes at Joh 1:44.

Would see Jesus - It is probable that the word “see,” here, implies also a desire to converse with him, or to hear his doctrine about the nature of his kingdom. They had seen or heard of his triumphal entry into Jerusalem, and, either by curiosity or a desire to be instructed, they came and interceded with his disciples that they might be permitted to see him. In this there was nothing wrong. Christ made the curiosity of Zacchaeus the means of his conversion, Luk 19:1-9. If we wish to find the Saviour, we must seek for him and take the proper means.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

If these Grecians (as is probable) were Syrophenicians, their country was so near to Bethsaida of Galilee, which was Philip’s town, that it is probable they might have some knowledge of him, and that might bring them to him to be spokesman; but it should seem they came only to satisfy their curiosity, for they ask for no more than that they might

see Jesus.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

21. To Philip—Philip’s name being (Greek, (as well as Andrew’s,) indicates Grecian connection, and accounts for their appeal to him. Jesus was doubtless in the Court of the Women, into which no Gentile might enter. These Greeks, who have probably heard of the wonders that Jesus has performed, have seen his regal entrance into Jerusalem, and heard, perhaps, some faint report of his wonderful teachings, have a desire to be introduced to him. Whether Jesus gave them audience or not is not said, and is doubted by some eminent scholars. But to suppose that Jesus declined their request is to deprive the narrative of all significance. Plainly John furnishes the fact in order to account for the discourse that follows. John omits, because he assumes, the little details of the introduction and the incidental conversation. As the Lord rises into momentous discourse John begins to record.

As these Greeks had seen his triumph, but were soon to see his humiliation, Jesus seizes the moment to show that his very sufferings are a glorification. He dies that he may produce new life, as all his followers must renounce life that they may live, 23-26. A pang of sorrow for a moment overwhelms his soul, to be succeeded by a glorification, a voice from the Father, audibly testifying in his behalf, 27-29. Jesus, thus sustained by the divine Voice, pictures the overthrow of the prince of darkness in the world, 30-33. To the querying people Jesus gives his last admonition to realize the Light while it shines before them, 34-36.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

These therefore came to Philip, who was of Bethsaida of Galilee, and asked him, saying, Sir, we would see Jesus. The first expression of that great yearning which, swollen by multitudes without number, is loud as the voice of many waters and mighty thunderings. It is the wail of every penitent; it is the birth-cry of every renewed soul; it is the raptured burst of joy as each son of God passes behind the veil The "therefore" implies some kind of previous relation with Philip, whose somewhat timid, cautious, speculative mind, as hinted in the earlier portions of the Gospel, made him accessible to them. Personal acquaintance is, of course, possible. Was Philip identical with the Aristion of Papias (see Introduction, p. 34., and Archdeacon Farrar, Expositor, November, 1881)? The mention of Bethsaida of Galilee confirms the suggestion that they were inhabitants of one of the Greek cities of Decapolis, or of the slopes of the Lebanon. Many commentators refer to Philip"s Greek name as indicating proclivities or sympathies on his part which would make him peculiarly accessible.

The desire to see Jesus.

The wish of these Greek-speaking Gentiles, who (being proselytes to the faith of Israel) had come to Jerusalem to take part in the sacred festival, is a wish not to be explained with certainty. How far they were animated by mere curiosity, how far by intelligent interest and spiritual yearning, we cannot say. But the language in which they expressed their desire is not only beautiful in its simplicity, it is susceptible of appropriation by all those who have felt their need of the Savior.

I WHAT PROMPTS THE DESIRE TO SEE JESUS? To answer this question we must consider:

1. The spiritual impulse. Man is so made as that he desires "to see good," and that, if his soul be really awakened to newness of life, be desires to see the highest and the purest good. They who have seen many earthly objects and persons have come to understand that all which this world can give is in its very nature unsatisfying. If sought as the supremely excellent, worldly good cannot fail to disappoint. Thus there remains an aspiration which is unquenched, and, so far as earthly streams are concerned, is unquenchable. But we must consider:

2. The attractiveness of Christ. The Greeks had heard something, perhaps much, of Jesus of Nazareth; in any case they had heard enough to induce them to seek a personal interview and acquaintance with the great Prophet. When the gospel is published, and the spiritual charms of the Savior set forth, he is portrayed before men"s eyes as the "chief among ten thousand,... the altogether lovely." To hear of him "with the hearing of the ear" is, where there is any susceptibility to spiritual excellence and beauty, to desire closer knowledge and fellowship. Thus the preaching of Christ is designed to lead to the very application made by these inquiring Greeks.

II WHAT IS INVOLVED IN THE DESIRE TO SEE JESUS?

1. A longing for acquaintance with the personal, historical, Divine Savior. They who ask to see Jesus imply by their request that there is "one Jesus" who may be known; not a fiction of the imagination, but a real and living Being, who may be approached and studied.

2. A readiness of faith to find in Jesus all that he declares himself to be. The desire in question is not merely for speculative satisfaction; it is for spiritual enrichment. The soul hopes to see in him a mighty Savior and a gracious Friend.

3. An earnestness, candor, and teachableness of spirit, such as become those who have nothing when they draw near to One who has all.

III HOW DOES JESUS REGARD THE DESIRE TO SEE HIM?

1. He is willing to be sought. Never during his ministry did he hide himself from those who really wished to have an interview with him. He was ever accessible to the needy, to the suffering and sorrowful, to the sinful and penitent.

2. He is ready to befriend and bless and save. Do men ask to see Jesus? his answer is, "Look unto me, and be ye saved." Do men timidly approach Jesus? he encourages them by saying, "Come unto me, and I will give you rest.

IV To WHAT ISSUES MAY THIS DESIRE LEAD?

1. It may lead to the action to which the soul is encouraged by the Savior, i.e. to true spiritual approach to himself.

2. It may then lead to the enjoyment of the blessings which, through the knowledge and fellowship of the Lord Jesus, may be experienced by the soul that sees the Savior with the gaze and vision of true faith. The eyes of the understanding being opened, the illumined nature looks upon the Lord; and to look upon him is to live.

V WHAT MAY CHRIST"S CHURCH DO TO SATISFY THIS DESIRE? The Greeks came to the disciples, and the disciples introduced the strangers to the Lord. They themselves could give no satisfaction to the inquirers, but they could lead them to him in whom such satisfaction was to be found. Thus those who themselves have seen Jesus, and who know him, may point to him whom they know and love, and may say in the hearing of others, Behold the Lamb! T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

These came to Philip of Bethsaida in Galilee - Perhaps they used to lodge there, in their journey to Jerusalem. Or they might believe, a Galilean would be more ready to serve them herein, than a Jew. Sir - They spake to him, as to one they were little acquainted with. We would see Jesus - A modest request. They could scarce expect that he would now have time to talk with them.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

21. The same came therefore to Philip. The name Philip is Grecian, as well as Andrew, and those of the seven deacons of Acts, chapter 6. It is not unlikely that Philip was a Jew born among the Greeks, who spoke the Greek language. We would see Jesus. They wish to find out more about the great teacher from Galilee.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

21. Φιλίππῳ] Their coming to S. Philip was the result either (1) of accident; or (2) of previous acquaintance, to which the mention of his home seems to point; or (3) of his Greek name, which might attract them. see on Joh 1:45, Joh 6:5, Joh 14:8. In Κύριε they shew their respect for the disciple of such a Master (comp. Joh 4:11; Joh 4:15; Joh 4:19). Their desire to ‘come and see’ for themselves (θέλομεν ἰδεῖν) would at once win the sympathy of the practical Philip. see on Joh 1:46 and Joh 14:8.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

21.] For what reason Philip was selected, it is impossible to say. The Greek form of his name may imply some connexion with Hellenistic Jews, who may have been friends or relatives of these Greeks. If they were from the neighbourhood of Bethsaida, they would indeed have been familiar with the person of Jesus:—but what they here requested was evidently a private interview.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

21. οὗτοι οὖν προσῆλθον φιλίππῳ τῷ ἀπὸ βηθσαϊδὰ τῆς Γαλιλαίας. For the notices of Philip in Jn., see on 1:43, 44. He had a Greek name, and this may have encouraged the Greek proselytes to speak to him. They may have come from the Greek cities of Decapolis.

Objection has been taken to the phrase “Bethsaida of Galilee,” i.e. Bethsaida Julias, for no other Bethsaida is known (see on 6:1), on the ground that the next appearance of this descriptive title is in Claudius Ptolemæus (c. 140 a.d.), and that such language suggests a second-century writer. But there is abundance of evidence that the north-eastern side of the lake, where Bethsaida is situated, was reckoned as in the province of Galilee by the year a.d. 80.1

The Greeks address Philip with respect, as κύριε, “Sir.” He was not a Rabbi or teacher, but κύριε was an appropriate mode of address from those who saw in Philip the disciple and friend of One on whom they looked with reverential admiration (see on 1:38).

θέλομεν τὸν Ἰησοῦν ἰδεῖν. There is no suggestion that they understood or imagined that Jesus was the Christ. They say τὸν Ἰησοῦν (using His personal name; cf. 18:5), not τὸν Χριστόν. And they mean by “seeing” Him, having a private conversation; any one could see Him in the Temple courts, but they wished for something more intimate.

The request may well have embarrassed Philip. The Twelve had been forbidden to preach to Gentiles (Mat 10:5, Mat 10:6); and although the Jews at Jerusalem had wondered whether one of the mysterious sayings of Jesus could mean that He proposed “to teach the Greeks” (7:35), it is a question how far Jesus had explained to the apostles the full scope of His mission. This has been considered above (see on 10:16); but we must mark here that although in the Fourth Gospel the Gentiles are more explicitly than in the Synoptists brought within the range of Jesus’ mission, it is in that Gospel that we can most clearly trace a hesitation on the part of one of the Twelve to admit that Jesus has a message for Greeks as well as for Jews. As has been said above (on v. 20), we are not told whether Jesus gave an interview to these inquirers or whether He refused it.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.