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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers John 12:20–26. His four-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
5 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
(Hom. lxvii. 2) As being the elder disciple. He had heard our Saviour say, Go not into the way of the Gentiles; (Matt. 10:5) and therefore he communicates with his fellow-disciple, and they refer the matter to their Lord: And again Andrew and Philip tell 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.
[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 12:22 details a pivotal moment in Jesus' final week, immediately following the request of "certain Greeks" to see Jesus. Philip, one of the twelve disciples, initially approaches Andrew, another disciple, with this unusual request. Together, Andrew and Philip then present the matter to Jesus, highlighting the collaborative and mediating role of the disciples in bringing seekers from outside the Jewish fold to the Lord, thereby foreshadowing the universal reach of the Gospel.
Context
Literary Context
This verse is situated within the profound events of Jesus' final Passover week in Jerusalem, specifically after His triumphal entry and just before His discourse on His impending death and glorification. The preceding verse, John 12:21, introduces "certain Greeks" who express a desire "to see Jesus" to Philip. The immediate aftermath of this interaction, beginning in John 12:23, sees Jesus respond not directly to the Greeks, but with a profound theological statement about His "hour" – His impending crucifixion and resurrection – and the necessity of His death to bear much fruit, thereby implicitly addressing the universal implications of their request. This sequence underscores that the arrival of the Greeks is a catalyst for Jesus' teaching on the necessity and purpose of His sacrifice for all humanity.
Historical & Cultural Context
The "Greeks" mentioned here (Greek: Hellenes) were likely not ethnic Greeks from Greece, but rather Gentile proselytes or "God-fearers" who had adopted aspects of Jewish monotheism and were in Jerusalem to observe the Passover feast. Their presence at the Passover, a quintessentially Jewish festival, signifies a growing interest in the God of Israel among Gentiles. Culturally, there was a historical tension between Jews and Gentiles, with many Jews believing salvation was exclusively for Israel. The disciples' cautious approach (Philip going to Andrew) might reflect this cultural boundary, or simply a desire to properly handle an unprecedented request from non-Jews to meet Jesus directly. This interaction sets the stage for the radical inclusivity that would characterize the early Christian movement.
Key Themes
This verse contributes significantly to several key themes in John's Gospel and the broader New Testament. It highlights the theme of mediation and intercession, as Philip and Andrew serve as crucial bridges between the seeking Gentiles and Jesus, a role that believers are called to fulfill in bringing others to Christ. It powerfully foreshadows the universal scope of the Gospel, indicating that Jesus' ministry and salvation are not limited to the Jewish people but extend to all nations. The arrival of these Gentiles anticipates the fulfillment of prophecies concerning the ingathering of the nations (e.g., Isaiah 2:2-4), which would be fully realized through Jesus' death and resurrection. Furthermore, it underscores Jesus' accessibility to all who genuinely seek Him, regardless of their background, reinforcing the open invitation of the Kingdom of God. Andrew, in particular, consistently appears as a "connector" in the Gospels, notably bringing his brother Simon Peter to Jesus in John 1:41 and identifying the boy with the loaves and fish in John 6:8-9.
Exposition and Analysis
Key Word Analysis
Originating from a primary verb, this word signifies movement, "to come or go," encompassing a wide range of applications both literal and figurative. In this context, it denotes Philip's direct action of approaching Andrew, indicating a deliberate and purposeful movement to consult or seek assistance.
This primary verb means "to lay forth" or "relate in words," often implying a systematic or set discourse. It suggests a deliberate communication, more than just a casual remark, conveying information or a message. Here, it highlights the act of Philip and then Andrew and Philip jointly presenting the Greeks' request to Jesus.
This adverb implies repetition or a return, meaning "anew" or "once more." Here, it highlights the sequential nature of the disciples' actions, emphasizing the joint effort of Andrew and Philip after Philip's initial consultation, signifying a confirmed and unified decision.
Verse Breakdown
"Philip cometh and telleth Andrew"
This clause describes Philip's initial response to the Greeks' request. Faced with the unusual situation of Gentiles seeking Jesus, Philip, perhaps feeling the weight of the request or unsure of how Jesus would receive them, consults with Andrew. This action highlights the collaborative nature of the disciples' ministry and Philip's prudence in seeking counsel.
"and again Andrew and Philip tell Jesus"
This second clause reveals the outcome of Philip's consultation with Andrew. The decision is made to jointly present the Greeks' request to Jesus, underscoring the importance of the matter and the disciples' unity in bringing significant issues, especially those with broader implications, to their Lord. The word "again" emphasizes the repeated action of "telling," this time to Jesus, after their internal deliberation.
Literary Devices
The verse employs Narrative Progression, swiftly moving the plot forward from the Greeks' request to the disciples' internal consultation and then to their joint approach to Jesus. This quick succession of actions builds anticipation for Jesus' response. There is also an element of Synecdoche, where "Greeks" represent the broader Gentile world, foreshadowing the universal reach of the Gospel beyond its Jewish origins. The disciples' actions of bringing others to Jesus serve as a Type or Pattern for the church's mission throughout history, emphasizing the role of believers as intermediaries.
Theological and Thematic Connections
John 12:22, though brief, is rich in theological significance, serving as a crucial bridge between Jesus' earthly ministry to Israel and the expansive, global mission of the church. The arrival of the Greeks symbolizes the breaking down of barriers between Jew and Gentile, a central theme in the New Testament. It signifies that God's redemptive plan was never exclusively for one nation but always intended to encompass all peoples, fulfilling ancient prophecies. The disciples' role as intercessors also highlights the ongoing call for believers to be bridges, connecting those who are seeking Christ to the source of life. This moment sets the stage for Jesus' subsequent teaching on the necessity of His death to "draw all people" to Himself, establishing the universal scope of His atoning work.
Reflection and Application
This seemingly simple interaction between Philip, Andrew, and Jesus offers profound lessons for contemporary believers. It reminds us that our role in the Kingdom of God often involves being a bridge for others, facilitating their encounter with Jesus. Just as Philip and Andrew took the initiative to bring the Greeks' request to Jesus, we are called to actively connect those who are seeking truth and meaning to the living Christ. This requires sensitivity, discernment, and a willingness to step out of our comfort zones, just as the disciples navigated the cultural boundaries of their day. Furthermore, the narrative underscores the radical inclusivity of the Gospel: Jesus is accessible to all who genuinely desire to know Him, regardless of their background, ethnicity, or social status. Our churches and ministries should reflect this open invitation, embracing and welcoming all who come seeking.
Questions for Reflection
FAQ
Why did Philip go to Andrew first instead of directly to Jesus?
Philip's decision to consult Andrew first, rather than immediately approaching Jesus, is not explicitly stated but can be inferred from several factors. Firstly, the request came from "Greeks" (Gentiles), which was an unusual and perhaps sensitive matter in a Jewish context. Philip might have felt unsure how Jesus would receive non-Jews or how to best present their request. Secondly, Andrew had a history of bringing people to Jesus (e.g., Peter in John 1:41, the boy with the loaves and fish in John 6:8-9), suggesting he was known for his mediating role and perhaps had a more direct line or greater confidence in approaching Jesus with such matters. This collaborative approach also highlights the unity and shared responsibility among the disciples.
Christ-Centered Fulfillment
John 12:22, with the arrival of the Greeks seeking Jesus, serves as a powerful Christ-centered foreshadowing of the universal scope of salvation accomplished through Jesus' death and resurrection. The "hour" that Jesus speaks of in John 12:23 immediately after this interaction is His crucifixion, which He describes as the moment when "the Son of Man will be glorified." His subsequent parable of the grain of wheat dying to bear much fruit in John 12:24 directly links His impending death to the expansion of the Gospel beyond Israel. It is through His sacrifice that the dividing wall of hostility between Jew and Gentile is broken down (Ephesians 2:14-16), making it possible for all nations to come to God. The Greeks' desire to "see Jesus" is ultimately fulfilled not merely in a physical encounter, but in the spiritual reality of Christ's indwelling presence in believers from every tribe and tongue, as the mystery of "Christ in you, the hope of glory" is revealed to the Gentiles (Colossians 1:27). Thus, this seemingly small request from a few Gentiles becomes a profound prophetic sign of the global harvest that Jesus' finished work would yield.