(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 (John 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. Luke 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 Acts 22:28-29, and especially the Note on Mark 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. Ephesians 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.

Verse 21. - 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.

12:20-26 In attendance upon holy ordinances, particularly the gospel passover, the great desire of our souls should be to see Jesus; to see him as ours, to keep up communion with him, and derive grace from him. The calling of the Gentiles magnified the Redeemer. A corn of wheat yields no increase unless it is cast into the ground. Thus Christ might have possessed his heavenly glory alone, without becoming man. Or, after he had taken man's nature, he might have entered heaven alone, by his own perfect righteousness, without suffering or death; but then no sinner of the human race could have been saved. The salvation of souls hitherto, and henceforward to the end of time, is owing to the dying of this Corn of wheat. Let us search whether Christ be in us the hope of glory; let us beg him to make us indifferent to the trifling concerns of this life, that we may serve the Lord Jesus with a willing mind, and follow his holy example.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 Gill on John 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 Gill on Luke 9:10, See Gill on John 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, Matthew 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.