Exegetical and Hermeneutical Commentary of John 12:21
The same came therefore to Philip, which was of Bethsaida of Galilee, and desired him, saying, Sir, we would see Jesus.
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.
Fuente: The Cambridge Bible for Schools and Colleges
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.
Fuente: Albert Barnes’ Notes on the Bible
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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
If these Grecians (as is probable) were Syrophenicians, their country was so near to Bethsaida of Galilee, which was Philips 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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
The same came therefore to Philip,…. Who might know him; they might have been some of his neighbours formerly, for that Philip’s parents, though Jews, dwelt among Greeks, seems probable, from the name given to him, which is a Greek one; some have thought, that these Greeks were Syrophoenicians, who dwelt upon the borders of Tyre and Sidon, and were not far off from Galilee, and from Bethsaida, the native place of Philip, and is therefore mentioned as follows:
which was of Bethsaida of Galilee; [See comments on Joh 1:44]. This place may be interpreted, “the house of hunting”, or “of fishing”; for it is not easy to say which it has its name from, since , “saida”, signifies both hunting and fishing: and seeing it was in or near the tribe of Naphtali, where was plenty of deer, and a wilderness was near it, where might be wild beasts, it might be so called from hunting: and as it was situated near the lake of Gennesaret, it might have its name from the fishing trade used in it; for Peter and Andrew, who were of it, were both fishermen: but it is yet more difficult to determine, whether this is the same with, or different from the Bethsaida Josephus s speaks of, as rebuilt by Philip, and called by him Julius, after the name of Caesar’s daughter, as I have observed in
[See comments on Lu 9:10],
[See comments on Joh 1:44]; since this was in Galilee, of which Herod Antipas was tetrarch, and where Philip could have no power to rebuild places, and change their names; and besides, the city, which he repaired, and called Julian, according to Josephus t was in lower Gaulonitis, and therefore must be different, unless that, or any part of it, can be thought to be the same with Galilee: wherefore the learned Reland u thinks, that there were two Bethsaidas, and which seems very probable; and it is likely, that this is here purposely called Bethsaida of Galilee, to distinguish it from the other, which, by some persons, might still be called Bethsaida, though it had got a new name. Moreover, this Bethsaida is mentioned in other places along with Capernaum and Chorazin, Mt 11:21, which were in Galilee. And Epiphanius says w, that Bethsaida and Capernaum were not far distant one from another: and according to Jerom x, Chorazin was but two miles from Capernaum; and who elsewhere says y, that Capernaum, Tiberias, Bethsaida, and Chorazin, were situated on the shore of the lake of Gennesaret. It is said to be fifty six miles from Jerusalem:
and desired him, saying, Sir, we would see Jesus; that is, they entreated him, that he would introduce them into the company of Jesus; they wanted to be admitted into his presence, to have some discourse and conversation with him; and what might make them the more desirous of it, was the miracle he had lately wrought in raising Lazarus from the dead; as also the uncommon manner of his entering into Jerusalem, which they saw; and which shows, that it was not a bare sight of his person they meant, but the enjoyment of his company, for a while; and this favour they ask of Philip, with great respect to him, and in a very polite way, and yet with great sincerity, and strong affection, and earnest importunity; and was a pledge and presage of the future conversion of the Gentiles, when the Jews would be rejected. And it may be observed, that sensible sinners are very desirous of having a spiritual sight of Christ, of the glories of his person, and the fulness of his grace, and to see their interest in him, and to have communion and fellowship with him: he is all in all to them; no object so delightful, and satisfying to them as he is; and they never see him, but they receive something from him, and are made more like unto him.
s Antiqu. l. 18. c. 2. sect. 1. Ed. Hudson. t De Bello. Jud. l. 2. c. 9. sect. 1. u Palestina Illustrata, l. 3. p. 654, 655. w Contra Haeres. l. 2. Haeres. 51. x De locis Hebraicis, fol. 90. 6. y Comment. in Esaiam, c. 9. 1.
Fuente: John Gill’s Exposition of the Entire Bible
To Philip which was of Bethsaida of Galilee ( ). He had a Greek name and the Greeks may have seen Philip in Galilee where there were many Greeks, probably (Mr 6:45) the Western Bethsaida in Galilee, not Bethsaida Julias on the Eastern side (Lu 9:10).
Asked (). Imperfect active, probably inchoative, “began to ask,” in contrast with the aorist tense just before (, came to).
Sir (). Most respectfully and courteously.
We would see Jesus ( ). “We desire to see Jesus.” This is not abrupt like our “we wish” or “we want,” but perfectly polite. However, they could easily “see” Jesus, had already done so, no doubt. They wish an interview with Jesus.
Fuente: Robertson’s Word Pictures in the New Testament
1 ) “The same came therefore to Philip,” (houtoi oun proselthon Philippo) “Then these approached Philip,” perhaps because his name was a Greek name, and may indicate that he had Greek relatives, or could speak to them in Greek more fluently.
2) “Which was of Bethsaida of Galilee,” (to apo Bethsaida tes Galilaias) “The one who was from Bethsaida of Galilee,” or the Philip of Bethsadia of Galilee. They had perhaps seen, and known, or known of him, as one who would receive them favorably, Joh 1:43-44; Joh 14:8-11.
3) “And desired him, saying, Sir,” (kai eroton auton legontes kurie) “And they asked him, saying, sir,” lord, or master, a respectful term of address. For what purpose one may not be certain, but from our Lord’s response to the report they may have wanted to see Him only as a great site of the city, Joh 12:23.
4) “We would see Jesus.” (thelomen ton lesoun idein) “We desire to see Jesus,” or we desire to have a good look at Jesus, an interview with Him, about whom the people are talking everywhere, and the city is in an uproar wherever we turn, Joh 12:12; Joh 12:17-19.
Fuente: Garner-Howes Baptist Commentary
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, (19) 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? (20) 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.
(19) “ Les saincts trespassez.”
(20) “ Qui addressant leurs oraisons aux saincts trespassez, desquels ils sont separez.”
Fuente: Calvin’s Complete Commentary
(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 meanthalf-grasping, it may be, the truth that this middle wall of partition should be broken downthey 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.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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.
Fuente: Whedon’s Commentary on the Old and New Testaments
Joh 12:21. We would see Jesus. This transaction appears to have been in the passover-week, when Christ taught daily in the temple, but retired to Bethany in the evening with his disciples. So that by seeing him, , cannot barely be meant seeing his person, which they might have done with the rest of the multitude while he was teaching them; and consequently there could be no reason for them to apply to Philip on that account, or for him to inform Andrew, and for them again to acquaint Jesus with such a request. However, it is not improbable, from the circumstances of the narrative, that thisrequest was made in the temple, upon their meeting with Philip there; and that what they desired, was an admission to Jesus in such a manner, as to hear him perfectly, and be fully informed of his doctrine. It is not indeed expressly said whether this request was granted or not; but it is very reasonable to suppose that it was: for as it was not the effect of mere curiosity, whenever our Saviour met with a disposition in any persons to receive his instructions, he was always ready to encourage it.
Fuente: Commentary on the Holy Bible by Thomas Coke
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 Brckner 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.
] 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 God whose immediate destination he knew to be for Israel and 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 . . . . (see critical notes), observe (1) the lively manner of representation in the repetition of ; (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 Khner in loc .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
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.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
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.
Fuente: Henry Alford’s Greek Testament
Joh 12:21 . , “these came therefore to Philip,” probably because they had learned that he knew their language; or, as indicated in the addition, , because they had seen him in Galilee. Their request to Philip was, . “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.
Fuente: The Expositors Greek Testament by Robertson
Philip . . . of Bethsaida. See App-141. Probably these Greeks were from Galilee (App-169), and, as Philip bore a Greek name, had some acquaintance with him.
of. Greek. apo. App-104.
desired = prayed. Greek. erotao. App-134.
Sir. Greek. kurios. App-98.
we would see = we wish (Greek. theta. App-102.) to see (Greek. eidon. App-133.)
Fuente: Companion Bible Notes, Appendices and Graphics
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.
Fuente: The Greek Testament
Joh 12:21. , 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.]-, 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.-, 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 Herods 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.]-) The article has a demonstrative force.-, 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.
Fuente: Gnomon of the New Testament
Joh 12:21
Joh 12:21
these therefore came to Philip, who was of Bethsaida of Galilee, and asked him, saying, Sir, we would see Jesus.-As strangers, and since isolated by their nationality, they desired to see Jesus, and sought the interview through Philip himself, a Grecian Jew, as his name indicates. He doubtless understood their language and was approachable on this ground. [See is used in the sense we desire a conversation with him. Surely they could see Jesus with the natural eye without any intervention with Philip.]
Fuente: Old and New Testaments Restoration Commentary
Philip: Joh 1:43-47, Joh 6:5-7, Joh 14:8, Joh 14:9
we would: Joh 1:36-39, Joh 6:40, Mat 2:2, Mat 8:9-12, Mat 12:19-21, Mat 15:22-28, Luk 19:2-4, Rom 15:8-12
Reciprocal: Isa 11:10 – to it shall Isa 60:3 – the Gentiles Mat 10:3 – Philip Mat 11:21 – Bethsaida Mar 3:18 – Andrew Mar 6:45 – unto Bethsaida Mar 8:22 – Bethsaida Luk 19:3 – he sought Joh 1:38 – where Joh 1:44 – Philip Act 1:13 – Philip
Fuente: The Treasury of Scripture Knowledge
A GREAT ASPIRATION
Sir, we would see Jesus.
Joh 12:21
I want to ask you why it is that we should desire to see Jesus.
I. He wishes us to see Him.In the first place, because the whole tenor of Scripture makes it plain that He wishes us to do so. Surely He Who said Look unto Me and be saved, all ye ends of the earth, and blamed His ancient people because they looked not to the Holy One of Israelsurely we cannot expect Him to have changed in this respect. Who can doubt that He will welcome everybody who strives to see Him as He is?
II. He is now on the Throne of Grace.And the second reason why we should desire to see Jesus is that He is now seated on the throne of grace, whereas one day we must see Him seated on a throne of judgment. You may depend upon it that, if ever you and I are to die in peace, it can only be on the ground of having seen Jesus as our sanctification, righteousness, and redemption. As we pass through life we see many people and things, and these all impress our characters; but what if, when we come to the dark valley at last, we have never seen Him Who alone can safely guide us through the dark valley?
III. A view of the Saviour transforms the soul.A third reason why we should desire to see Jesus can be stated thus: Because a view of the Saviour transforms our souls and moulds them into His likeness. Beholding as in a glasswhich means, strictly speaking, one of the blurred mirrors of the ancientsthe image of the Lord, we are changed into the same image from glory to glory, even as by the Spirit of the Lord. As I read my Bible I find a hundred instances of the operation of this law. I find in the Old Testament when Moses had been forty days and nights in communication with Almighty God he had to veil his face before the people. If you turn to the New Testament you will find that a view of the Saviour produces moral and spiritual, as well as physical, results. How else can you account for the fact that when the rulers of the Jews beheld John and St. Peter and took note of their boldness, they immediately said, These men have been with Jesus and they have learnt of Him. Or again, we read how Stephen cried, Behold, I see the heavens opened and Jesus standing at the right hand of God. What was the result on the dying martyr? Unconsciously he at once framed himself to the example of the Saviour, and prayed for the forgiveness of his murderers. If you want to live the Christ life strive to see Jesus and study His character.
IV. Is the desire capable of fulfilment?Is this desire to see Jesus capable of fulfilment in our present state, and, if so, how? The promise I want particularly to speak of is, He that loveth Me shall be loved of My Father and I will manifest Myself to him. If a man love Me, said our Lord, he will keep My words: My Father will love him, and We will come to him, and make Our abode with him. This shows that the vision is made to the heart and soul, and it is made to the man who walks steadily in the path of obedience. Do not lose sight of the condition. We must cultivate that holiness without which, we are told, no man shall see the Lord. Each one of us has an enemy whose ceaseless object it is to hinder us from seeing Jesus. The God of this world hath blinded the eyes of them that believe not, lest the light of the glorious Gospel of Christ should shine into their hearts. What light that throws on the fact that too often our desire to see Jesus is not gratified! Do not put this matter off till a more convenient season. Seek Him earnestlyvery earnestlyin the pages of His Holy Word, where He does reveal Himself, and if only you do this persistently and believingly you must succeed.
Bishop Straton.
Illustration
My heart is night, my soul is steel,
I cannot see, I cannot feel,
For light, for heat, I must appeal
To Jesus!
He died, He lives, He reigns, He pleads,
Theres love in all His acts and deeds,
All, all a guilty sinner needs
In Jesus!
Though some should scoff and some should blame,
Ill go, in spite of fear and shame,
Ill go to Him, because His name
Is Jesus!
Fuente: Church Pulpit Commentary
1
Philip was of Galilee as stated here and in Joh 1:44. It was natural, therefore, for these Greeks to contact him in their inquiry to see the greatest of Galileans. The fame of Jesus had reached so far that these visitors had heard of it.
Fuente: Combined Bible Commentary
Joh 12:21. These came therefore to Philip, which was of Bethsaida of Galilee, and asked him saying, Sir, we would see Jesus. To suppose that their object is to ask Jesus to institute a mission to the Gentiles, or to come to them Himself, is to misapprehend the nature of the situation. It is their own personal faith that John desires to bring out.
Fuente: A Popular Commentary on the New Testament
Verse 21
We would see Jesus. It is uncertain with what design; perhaps from curiosity,–as he had acquired great celebrity by the raising of Lazarus, and by his triumphant entry into Jerusalem; or perhaps from a desire to enter into his service, regarding him as a prince about to assume power.
John 12:24-26. The intent of this reply seems to be that his kingdom was about to be established, not by a demonstration of power and splendor, but by his sufferings and death,–events which would involve his followers in danger and distress; and that, consequently, whoever wished to enter into his service must expect to follow him into these trials.
Fuente: Abbott’s Illustrated New Testament
It may have been Philip’s Gentile name or the fact that he was from Bethsaida in a Gentile area of Galilee, specifically Gaulanitis, that attracted these Gentiles to him. Philip, who was a Jew, appears to have had some hesitation about introducing them to Jesus at first (cf. Mat 10:5-6; Luk 18:15-16). Andrew favored bringing them to Jesus for an interview (cf. Joh 1:40-42). The important revelation of this verse is that the disciples continued to bring people to Jesus, which continues to be the responsibility of Jesus’ disciples.