These, therefore, came to Philip, who was from Bethsaida of Galilee, and asked him, saying, “Sir, we want to see Jesus.”
Parallel Translations
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These, therefore, came to Philip, who was from Bethsaida of Galilee, and asked him, saying, “Sir, we want to see Jesus.”
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the same cam to Philip which was of Bethsayda a cyte in Galile and desired him sayinge: Syr we wolde fayne se Iesus.
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And they came to Philippe, which was of Bethsaida in Galile, and desired him, saying, Syr, we would see that Iesus.
Cross-references (12)
Passages linked to John 12:21 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Matthew 2:2 “Where is he who is born King of the Jews? For we saw his star in the east, and have come to worship him.”
- Luke 19:2-4 There was a man named Zacchaeus. He was a chief tax collector, and he was rich. He was trying to see who Jesus was, and couldn’t because of the crowd, because he was short. He ran on ahead, and climbed up into a sycamore tree to see him, for he was going to pass that way.
- John 6:40 This is the will of the one who sent me, that everyone who sees the Son, and believes in him, should have eternal life; and I will raise him up at the last day.”
- John 14:8-9 Philip said to him, “Lord, show us the Father, and that will be enough for us.” Jesus said to him, “Have I been with you such a long time, and do you not know me, Philip? He who has seen me has seen the Father. How do you say, ‘Show us the Father?’
- Matthew 11:21 “Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works had been done in Tyre and Sidon which were done in you, they would have repented long ago in sackcloth and ashes.
- Matthew 15:22-28 Behold, a Canaanite woman came out from those borders, and cried, saying, “Have mercy on me, Lord, you son of David! My daughter is severely possessed by a demon!” But he answered her not a word. His disciples came and begged him, saying, “Send her away; for she cries after us.” But he answered, “I wasn’t sent to anyone but the lost sheep of the house of Israel.” But she came and worshiped him, saying, “Lord, help me.” But he answered, “It is not appropriate to take the children’s bread and throw it to the dogs.” But she said, “Yes, Lord, but even the dogs eat the crumbs which fall from their masters’ table.” Then Jesus answered her, “Woman, great is your faith! Be it done to you even as you desire.” And her daughter was healed from that hour.
- John 1:36-39 and he looked at Jesus as he walked, and said, “Behold, the Lamb of God!” The two disciples heard him speak, and they followed Jesus. Jesus turned and saw them following, and said to them, “What are you looking for?” They said to him, “Rabbi” (which is to say, being interpreted, Teacher), “where are you staying?” He said to them, “Come, and see.” They came and saw where he was staying, and they stayed with him that day. It was about the tenth hour.
- John 1:43-47 On the next day, he was determined to go out into Galilee, and he found Philip. Jesus said to him, “Follow me.” Now Philip was from Bethsaida, of the city of Andrew and Peter. Philip found Nathanael, and said to him, “We have found him, of whom Moses in the law, and the prophets, wrote: Jesus of Nazareth, the son of Joseph.” Nathanael said to him, “Can any good thing come out of Nazareth?” Philip said to him, “Come and see.” Jesus saw Nathanael coming to him, and said about him, “Behold, an Israelite indeed, in whom is no deceit!”
- Matthew 8:9-12 For I am also a man under authority, having under myself soldiers. I tell this one, ‘Go,’ and he goes; and tell another, ‘Come,’ and he comes; and tell my servant, ‘Do this,’ and he does it.” When Jesus heard it, he marveled, and said to those who followed, “Most certainly I tell you, I haven’t found so great a faith, not even in Israel. I tell you that many will come from the east and the west, and will sit down with Abraham, Isaac, and Jacob in the Kingdom of Heaven, but the children of the Kingdom will be thrown out into the outer darkness. There will be weeping and gnashing of teeth.”
- John 6:5-7 Jesus therefore lifting up his eyes, and seeing that a great multitude was coming to him, said to Philip, “Where are we to buy bread, that these may eat?” He said this to test him, for he himself knew what he would do. Philip answered him, “Two hundred denarii worth of bread is not sufficient for them, that every one of them may receive a little.”
- Romans 15:8-12 Now I say that Christ has been made a servant of the circumcision for the truth of God, that he might confirm the promises given to the fathers, and that the Gentiles might glorify God for his mercy. As it is written, “Therefore I will give praise to you among the Gentiles and sing to your name.” Again he says, “Rejoice, you Gentiles, with his people.” Again, “Praise the Lord, all you Gentiles! Let all the peoples praise him.” Again, Isaiah says, “There will be the root of Jesse, he who arises to rule over the Gentiles; in him the Gentiles will hope.”
- Matthew 12:19-21 He will not strive, nor shout; neither will anyone hear his voice in the streets. He won’t break a bruised reed. He won’t quench a smoking flax, until he leads justice to victory. In his name, the nations will hope.”
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (13 sources)
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John Calvin 1540 · Public Domain 21. These men therefore went to Philip. It is…
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.
John Trapp 1656 · Public Domain 21 The same came therefore to Philip, which was…
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.
Matthew Poole 1685 · Public Domain If these Grecians (as is probable) were Syrophenicians, their…
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.
John Gill 1763 · Public Domain Philip cometh and telleth Andrew,.... The request the Greeks…
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.
John Wesley 1765 · Public Domain These came to Philip of Bethsaida in Galilee -…
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.
Adam Clarke 1810 · Public Domain Verse 21. The same came therefore to Philip] Some…
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.
Albert Barnes 1834 · Public Domain Bethsaida of Galilee - See the notes at Joh…
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.
Daniel D. Whedon 1874 · Public Domain 21. To Philip—Philip’s name being (Greek, (as well as…
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.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 21. to Philip] Their coming to S. Philip was…
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.
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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.
Ellicott's Commentary for English Readers 1878 · Public Domain (21) The same came therefore to Philip.—We have no…
(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.
The Pulpit Commentary 1880 · Public Domain These therefore came to Philip, who was of Bethsaida…
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.
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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.
B. W. Johnson 1891 · Public Domain 21. The same came therefore to Philip. The name…
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.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 12:21 The Greeks approached Philip because he had a…
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.