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Commentary on John 12 verses 20–26
Honour is here paid to Christ by certain Greeks that enquired or him with respect. We are not told what day of Christ's last week this was, probably not the same day he rode into Jerusalem (for that day was taken up in public work), but a day or two after.
I. We are told who they were that paid this honour to our Lord Jesus: Certain Greeks among the people who came up to worship at the feast, Joh 12:20. Some think they were Jews of the dispersion, some of the twelve tribes that were scattered among the Gentiles, and were called Greeks, Hellenist Jews; but others think they were Gentiles, those whom they called proselytes of the gate, such as the eunuch and Cornelius. Pure natural religion met with the best assistance among the Jews, and therefore those among the Gentiles who were piously inclined joined with them in their solemn meetings, as far as was allowed them. There were devout worshippers of the true God even among those that were strangers to the commonwealth of Israel. It was in the latter ages of the Jewish church that there was this flocking of the Gentiles to the temple at Jerusalem, - a happy presage of the taking down of the partition-wall between Jews and Gentiles. The forbidding of the priests to accept of any oblation or sacrifice from a Gentile (which was done by Eleazar the son of Ananias, the high priest), Josephus says, was one of those things that brought the Romans upon them, War 2.409-410. Though these Greeks, if uncircumcised, were not admitted to eat the passover, yet they came to worship at the feast. We must thankfully use the privileges we have, though there may be others from which we are shut out.
II. What was the honour they paid him: they desired to be acquainted with him, Joh 12:21. Having come to worship at the feast, they desired to make the best use they could of their time, and therefore applied to Philip, desiring that he would put them in a way to get some personal converse with the Lord Jesus. 1. Having a desire to see Christ, they were industrious in the use of proper means. They did not conclude it impossible, because he was so much crowded, to get to speak with him, nor rest in bare wishes, but resolved to try what could be done. Note, Those that would have the knowledge of Christ must seek it. 2. They made their application to Philip, one of his disciples. Some think that they had acquaintance with him formerly, and that they lived near Bethsaida in Galilee of the Gentiles; and then it teaches us that we should improve our acquaintance with good people, for our increase in the knowledge of Christ. It is good to know those who know the Lord. But if these Greeks had been near Galilee it is probable that they would have attended Christ there, where he mostly resided; therefore I think that they applied to him only because they saw him a close follower of Christ, and he was the first they could get to speak with. It was an instance of the veneration they had for Christ that they made an interest with one of his disciples for an opportunity to converse with him, a sign that they looked upon him as some great one, though he appeared mean. Those that would see Jesus by faith now that he is in heaven must apply to his ministers, whom he had appointed for this purpose, to guide poor souls in their enquiries after him. Paul must send for Ananias, and Cornelius for Peter. The bringing of these Greeks to the knowledge of Christ by the means of Philip signified the agency of the apostles, and the use made of their ministry in the conversion of the Gentiles to the faith and the discipling of the nations. 3. Their address to Philip was in short this: Sir, we would see Jesus. They gave him a title of respect, as one worthy of honour, because he was in relation to Christ. Their business is, they would see Jesus; not only see his face, that they might be able to say, when they came home, they had seen one that was so much talked of (it is probable they had seen him when he appeared publicly); but they would have some free conversation with him, and be taught by him, for which it was no easy thing to find him at leisure, his hands were so full of public work. Now that they were come to worship at the feast, they would see Jesus. Note, In our attendance upon holy ordinances, and particularly the gospel passover, the great desire of our souls should be to see Jesus; to have our acquaintance with him increased, our dependence on him encouraged, our conformity to him carried on; to see him as ours, to keep up communion with him, and derive communications of grace from him: we miss of our end in coming if we do not see Jesus. 4. Here is the report which Philip made of this to his Master, Joh 12:22. He tells Andrew, who was of Bethsaida likewise, and was a senior fellow in the college of the apostles, contemporary with Peter, and consults him what was to be done, whether he thought the motion would be acceptable or no, because Christ had sometimes said that he was not sent but to the house of Israel. They agree that it must be made; but then he would have Andrew go along with him, remembering the favourable acceptance Christ had promised them, in case two of them should agree touching any thing they should ask, Mat 18:19. Note, Christ's ministers should be helpful to one another and concur in helping souls to Christ: Two are better than one. It should seem that Andrew and Philip brought this message to Christ when he was teaching in public, for we read (Joh 12:29) of the people that stood by; but he was seldom alone.
III. Christ's acceptance of this honour paid him, signified by what he said to the people hereupon, Joh 12:23, etc., where he foretels both the honour which he himself should have in being followed (Joh 12:23, Joh 12:24) and the honour which those should have that followed him, Joh 12:25, Joh 12:26. This was intended for the direction and encouragement of these Greeks, and all others that desired acquaintance with him.
1.He foresees that plentiful harvest, in the conversion of the Gentiles, of which this was as it were the first-fruits, Joh 12:23. Christ said to the two disciples who spoke a good word for these Greeks, but doubted whether they should speed or no, The hour is come when the Son of Man shall be glorified, by the accession of the Gentiles to the church, and in order to that he must be rejected of the Jews. Observe,
(1.)The end designed hereby, and that is the glorifying of the Redeemer: "And is it so? Do the Gentiles begin to enquire after me? Does the morning-star appear to them? and that blessed day-spring, which knows its place and time too, does that begin to take hold of the ends of the earth? Then the hour is come for the glorifying of the Son of man." This was no surprise to Christ, but a paradox to those about him. Note, [1.] The calling, the effectual calling, of the Gentiles into the church of God greatly redounded to the glory of the Son of man. The multiplying of the redeemed was the magnifying of the Redeemer. [2.] there was a time, a set time, an hour, a certain hour, for the glorifying of the Son of man, which did come at last, when the days of his humiliation were numbered and finished, and he speaks of the approach of it with exultation and triumph: The hour is come.
(2.)The strange way in which this end was to be attained, and that was by the death of Christ, intimated in that similitude (Joh 12:24): "Verily, verily, I say unto you, you to whom I have spoken of my death and sufferings, except a corn of wheat fall not only to, but into, the ground, and die, and be buried and lost, it abideth alone, and you never see any more of it; but if it die according to the course of nature (otherwise it would be a miracle) it bringeth forth much fruit, God giving to every seed its own body." Christ is the corn of wheat, the most valuable and useful grain. Now here is,
[1.]The necessity of Christ's humiliation intimated. He would never have been the living quickening head and root of the church if he had not descended from heaven to this accursed earth and ascended from earth to the accursed tree, and so accomplished our redemption. He must pour out his soul unto death, else he cannot divide a portion with the great, Isa 53:12. He shall have a seed given him, but he must shed his blood to purchase them and purify, must win them and wear them. It was necessary likewise as a qualification for that glory which he was to have by the accession of multitudes to his church; for if he had not by his sufferings made satisfaction for sin, and so brought in an everlasting righteousness, he would not have been sufficiently provided for the entertainment of those that should come to him, and therefore must abide alone.
[2.]The advantage of Christ's humiliation illustrated. He fell to the ground in his incarnation, seemed to be buried alive in this earth, so much was his glory veiled; but this was not all: he died. This immortal seed submitted to the laws of mortality, he lay in the grave like seed under the clods; but as the seed comes up again green, and fresh, and flourishing, and with a great increase, so one dying Christ gathered to himself thousands of living Christians, and he became their root. The salvation of souls hitherto, and henceforward to the end of time, is all owing to the dying of this corn of wheat. Hereby the Father and the Son are glorified, the church is replenished, the mystical body is kept up, and will at length be completed; and, when time shall be no more, the Captain of our salvation, bringing many sons to glory by the virtue of his death, and being so made perfect by sufferings, shall be celebrated for ever with the admiring praises of saints and angels, Heb 2:10, Heb 2:13.
2.He foretels and promises an abundant recompence to those who should cordially embrace him and his gospel and interest, and should make it appear that they do so by their faithfulness in suffering for him or in serving him.
(1.)In suffering for him (Joh 12:25): He that loves his life better than Christ shall lose it; but he that hates his life in this world, and prefers the favour of God and an interest in Christ before it, shall keep it unto life eternal. This doctrine Christ much insisted on, it being the great design of his religion to wean us from this world, by setting before us another world.
[1.]See here the fatal consequences of an inordinate love of life; many a man hugs himself to death, and loses his life by over-loving it. He that so loves his animal life as to indulge his appetite, and make provision for the flesh, to fulfil the lusts thereof, shall thereby shorten his days, shall lose the life he is so fond of, and another infinitely better. He that is so much in love with the life of the body, and the ornaments and delights of it, as, for fear of exposing it or them, to deny Christ, he shall lose it, that is, lose a real happiness in the other world, while he thinks to secure an imaginary one in this. Skin for skin a man may give for his life, and make a good bargain, but he that gives his soul, his God, his heaven, for it, buys life too dear, and is guilty of the folly of him who sold a birth-right for a mess of pottage.
[2.]See also the blessed recompence of a holy contempt of life. He that so hates the life of the body as to venture it for the preserving of the life of his soul shall find both, with unspeakable advantage, in eternal life. Note, First, It is required of the disciples of Christ that they hate their life in this world; a life in this world supposes a life in the other world, and this is hated when it is loved less than that. Our life in this world includes all the enjoyments of our present state, riches, honours, pleasures, and long life in the possession of them; these we must hate, that is, despise them as vain and insufficient to make us happy, dread the temptations that are in them, and cheerfully part with them whenever they come in competition with the service of Christ, Act 20:24; Act 21:13; Rev 12:11. See here much of the power of godliness - that it conquers the strongest natural affections; and much of the mystery of godliness - that it is the greatest wisdom, and yet makes men hate their own lives. Secondly, Those who, in love to Christ, hate their own lives in this world, shall be abundantly recompensed in the resurrection of the just. He that hateth his life shall keep it; he puts it into the hands of one that will keep it to life eternal, and restore it with as great an improvement as the heavenly life can make of the earthly one.
(2.)In serving him (Joh 12:26): If any man profess to serve me, let him follow me, as a servant follows his master; and where I am, ekei kai ho diakonos ho emos estai - there let my servant be; so some read it, as part of the duty, there let him be, to attend upon me; we read it as part of the promise, there shall he be in happiness with me. And, lest this should seem a small matter, he adds, If any man serve me, him will my Father honour; and that is enough, more than enough. The Greeks desired to see Jesus (Joh 12:21), but Christ lets them know that it was not enough to see him, they must serve him. He did not come into the world, to be a show for us to gaze at, but a king to be ruled by. And he says this for the encouragement of those who enquired after him to become his servants. In taking servants it is usual to fix both the work and the wages; Christ does both here.
[1.]Here is the work which Christ expects from his servants; and it is very easy and reasonable, and such as becomes them.
First, Let them attend their Master's movements: If any man serve me, let him follow me. Christians must follow Christ, follow his methods and prescriptions, do the things that he says, follow his example and pattern, walk as he also walked, follow his conduct by his providence and Spirit. We must go whither he leads us, and in the way he leads us; must follow the Lamb whithersoever he goes before us. "If any man serve me, if he put himself into that relation to me, let him apply himself to the business of my service, and be always ready at my call." Or, "If any man do indeed serve me, let him make an open and public profession of his relation to me, by following me, as the servant owns his Master by following him in the streets."
Secondly, Let them attend their Master's repose: Where I am, there let my servant be, to wait upon me. Christ is where his church is, in the assemblies of his saints, where his ordinances are administered; and there let his servants be, to present themselves before him, and receive instructions from him. Or, "Where I am to be in heaven, whither I am now going, there let the thoughts and affections of my servants be, there let their conversation be, where Christ sitteth." Col 3:1, Col 3:2.
[2.]Here are the wages which Christ promises to his servants; and they are very rich and noble.
First, They shall be happy with him: Where I am, there shall also my servant be. To be with him, when he was here in poverty and disgrace, would seem but poor preferment, and therefore, doubtless, he means being with him in paradise, sitting with him at his table above, on his throne there; it is the happiness of heaven to be with Christ there, Joh 17:24. Christ speaks of heaven's happiness as if he were already in it: Where I am; because he was sure of it, and near to it, and it was still upon his heart, and in his eye. And the same joy and glory which he thought recompence enough for all his services and sufferings are proposed to his servants as the recompence of theirs. Those that follow him in the way shall be with him in the end.
Secondly, They shall be honoured by his Father; he will make them amends for all their pains and loss, by conferring an honour upon them, such as becomes a great God to give, but far beyond what such worthless worms of the earth could expect to receive. The rewarder is God himself, who takes the services done to the Lord Jesus as done to himself. The reward is honour, true lasting honour, the highest honour; it is the honour that comes from God. It is said (Pro 27:18), He that waits on his Master (humbly and diligently) shall be honoured. Those that wait on Christ God will put honour upon, such as will be taken notice of another day, though now under a veil. Those that serve Christ must humble themselves, and are commonly vilified by the world, in recompence of both which they shall be exalted in due time.
Thus far Christ's discourse has reference to those Greeks who desired to see him, encouraging them to serve him. What became of those Greeks we are not told, but are willing to hope that those who thus asked the way to heaven with their faces thitherward, found it, and walked in it.
(Hom. lxvi. 2) The time being now near, when they would be made proselytes. They hear Christ talked of, and wish to see Him: The same came therefore to Philip, which was of Bethsaida of Galilee, and desired him, saying, Sir, we would see Jesus.
"And there were certain Gentiles among them that had come up to worship at the feast: the same came therefore to Philip, who was of Bethsaida of Galilee, and desired him, saying, Sir, we would see Jesus. Philip cometh and telleth Andrew: and again Andrew and Philip tell Jesus." Let us hearken to the Lord's reply. See how the Jews wish to kill Him, the Gentiles to see Him; and yet those, too, were of the Jews who cried, "Blessed is He that cometh in the name of the Lord, the King of Israel." Here, then, were they of the circumcision and they of the uncircumcision, like two house walls running from different directions and meeting together with the kiss of peace, in the one faith of Christ.
(Tr. li. 8) Lo! the Jews wish to kill Him, the Gentiles to see Him. But they also were of the Jews who cried, Blessed is He that cometh in the name of the Lord. So behold them of the circumcision, and them of the uncircumcision, once so wide apart, coming together like two walls, and meeting in one faith of Christ by the kiss of peace.
Philip cometh and telleth Andrew.
This approach of the Greeks [to Philip] happened at that time as a sort of firstfruits. And the Galileans came to Philip as being himself a Galilean, asking him to show them Jesus whom they wanted to see because they were continually hearing good things about Jesus. They wanted to worship him and attain the object of their desires. But Philip remembered what the Lord had said to them, “Do not go into any area of the Gentiles or enter any city of the Samaritans.” And so Philip was afraid that he might give offense by bringing to Christ those who had not believed, not realizing that it was for a set purpose that the Lord had forbidden the disciples to approach the Gentiles until the Jews should first have rejected the grace given to them. And so Philip tells Andrew, who was more disposed for and accustomed to such things, and then, with his approval they both carry the message to the Lord.
Even though they knew it not, the Pharisees were telling the truth when they said: Behold, the whole world is gone after Him. For not Jews only, but Gentiles as well, were destined to accept the faith. Wherefore also the application of the Greeks happened at that time as a sort of firstfruits; and to Philip as being himself a Galilean, the Galilean Greeks came, asking him to show them Jesus Whom they wished to see, as they were continually hearing Him well spoken of; that they might worship Him and attain the object of their desires. But Philip, remembering that the Lord said unto them: Go not into any way of the Gentiles, and enter not into any city of the Samaritans, is afraid lest by any means he should seem to give offence by bringing to Christ those who had not believed, not knowing that it was of set purpose that the Lord had forbidden the disciples to approach the Gentiles until the Jews should first have rejected the grace given to them. And so Philip tells Andrew, he being more disposed for and accustomed to such things; and then, with his approval, they both carry the message to the Lord. And by his wise conduct Philip teaches us that it is not well to speak in a careless fashion to those who are above us, even though the matter seem to be a right and proper one, but rather to take counsel with wise friends as to what ought to be done.
[The crowds] caused the Pharisees to turn away.
They loathed the high priests.
They lifted up in song their voices befitting to God.
They caused creation to rejoice.
They sanctified the air.
They shook the dead beforehand.
They opened heaven.
They planted paradise.
They stirred up the dead to the same zeal.
For that reason some of the Greeks at that time were urged on toward that zeal for God, because of this utterance befitting to God;
And having reached a turning about, they approached … one of the apostles by the name of Philip, saying to him:
“Sir, we wish to see Jesus.”
Behold the preaching of the crowd,
And how they moved the Greeks to conversion.
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SUMMARY
John 12:21 captures a profoundly symbolic moment in Jesus' ministry, just days before His crucifixion, where a group of Gentiles approaches Philip with a simple yet profound request: "Sir, we would see Jesus." This encounter signifies the burgeoning universality of Jesus' message, extending beyond the confines of the Jewish nation and foreshadowing the global reach of the Gospel that would be unleashed through His impending death and resurrection.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
John 12:21 is rich with Symbolism. The arrival of the "Greeks" is not merely a historical detail but a powerful symbol of the Gentile world's future embrace of the Gospel. Their seeking of Jesus signifies the breaking down of ethnic and religious barriers, foreshadowing the universal scope of salvation. This event also serves as a potent Foreshadowing, signaling the approach of Jesus' "hour" of glorification through death, which would open the way for "all people" to be drawn to Him (John 12:32). There is also a subtle Irony present: while many Jewish leaders reject Jesus, these Gentiles, who are outsiders to the covenant, actively seek Him, highlighting the spiritual blindness of some within Israel and the spiritual hunger of those outside.
THEOLOGICAL AND THEMATIC CONNECTIONS
John 12:21 stands as a pivotal moment, illustrating the inherent universal trajectory of God's redemptive plan, a theme woven throughout Scripture from its earliest pages. The Old Testament consistently prophesied that God's salvation would extend beyond Israel to encompass all nations, often referring to Israel as a "light to the Gentiles" (e.g., Isaiah 49:6). The arrival of these Greeks, seeking Jesus, serves as a tangible manifestation of these prophecies beginning to unfold in the person of Christ. It underscores the truth that Jesus' mission was never intended to be ethnically exclusive but was designed to redeem humanity from every tribe, tongue, people, and nation. This event prefigures the Great Commission given by the resurrected Christ to His disciples to make disciples of all nations (Matthew 28:19-20), and it validates the early church's subsequent outreach to the Gentiles, as powerfully documented in the Book of Acts. The desire to "see Jesus" remains a timeless expression of spiritual longing, a yearning for truth, meaning, and a personal encounter with the divine, which is ultimately satisfied in Christ.
REFLECTION AND APPLICATION
The earnest desire of these Greeks to "see Jesus" resonates deeply with the human spiritual condition across all ages and cultures. In a world often characterized by searching for meaning, purpose, and hope, the ultimate answer remains found in encountering Jesus. For us today, "seeing Jesus" goes beyond physical sight; it involves a profound spiritual apprehension of His person, His teachings, and His redemptive work. We "see" Him as we diligently engage with His Word, allowing it to illuminate our understanding and transform our hearts. We "see" Him in prayer, cultivating an intimate relationship with the living Christ. We "see" Him in the fellowship of believers, where His presence is promised and His love is manifested. And perhaps most powerfully, we "see" Him as we participate in His mission, recognizing that the universal longing to know God can only be truly satisfied in Him. This verse also implicitly challenges us, as followers of Christ, to emulate Philip and Andrew, serving as willing conduits to connect seekers—regardless of their background or origin—to the Savior, facilitating their own life-changing encounter with the One who draws all people to Himself.
Questions for Reflection
FAQ
Who were these "Greeks" and why did they approach Philip?
Answer: The "Greeks" (Greek: Hellenes) mentioned in John 12:20 were likely not pagan Greeks, but rather Gentiles who had embraced aspects of Jewish monotheism, often referred to as "God-fearers" or proselytes. They had come to Jerusalem for the Passover feast, indicating their devotion to the God of Israel. They approached Philip specifically because he was from Bethsaida of Galilee, a region with significant Hellenistic influence and a mixed population. This background likely made Philip more approachable and familiar with Gentiles than some of the other disciples, positioning him as a natural intermediary for their request.
What is the significance of their request, "we would see Jesus"?
Answer: This phrase implies far more than a casual desire for a physical sighting. The Greek word for "see" (eídō) often carries the connotation of perceiving, understanding, or coming to know. Therefore, their request represents a deep spiritual longing for a genuine encounter with Jesus, a desire to understand who He is, what He teaches, and perhaps to enter into a relationship with Him or become His disciples. It signifies a profound spiritual hunger and the universal appeal of Jesus' person and message, transcending cultural and religious boundaries.
How does this event relate to Jesus' "hour"?
Answer: The arrival of these Greeks is presented as the catalyst for Jesus' declaration that His "hour" has come, as seen in John 12:23. This "hour" refers to the culmination of His earthly ministry through His crucifixion, resurrection, and ascension—His ultimate glorification. The fact that Gentiles are now seeking Him signals that the harvest is ripe and that His redemptive work is about to be completed, opening the way for salvation to extend to all nations. Jesus immediately connects their desire to see Him with the necessity of His death, explaining that like a grain of wheat, He must die to bear much fruit, thereby drawing all people to Himself (John 12:24 and John 12:32).
CHRIST-CENTERED FULFILLMENT
The eager request of the Greeks in John 12:21 finds its ultimate Christ-centered fulfillment in the person and work of Jesus as the universal Savior. Their desire to "see Jesus" is a prophetic glimpse into the New Covenant reality where, through Christ's sacrificial death and glorious resurrection, the dividing wall of hostility between Jew and Gentile is broken down (Ephesians 2:14). Jesus is the One through whom all humanity can truly "see" God, for He is the image of the invisible God and the exact imprint of His nature (Colossians 1:15; Hebrews 1:3). His "hour" of glorification, prompted by the Greeks' arrival, culminates in His being lifted up on the cross, thereby drawing all people to Himself, fulfilling the ancient promises that all nations would be blessed through Abraham's seed (John 12:32; Galatians 3:8). Thus, the spiritual longing of these Gentiles is perfectly met in Christ, who is not merely a Jewish Messiah but the Light of the World for all peoples (Luke 2:32; John 8:12).