21 These, therefore, came to Philip, who was from Bethsaida of Galilee, and asked him, saying, "Sir, we want to see Jesus."
*Minor differences ignored. Grouped by changes, with first version listed as example.
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, [1] 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? [2] 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.
1 - "Les saincts trespassez."
2 - "Qui addressant leurs oraisons aux saincts trespassez, desquels ils sont separez."
Bethsaida of Galilee - See the notes at John 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, Luke 19:1-9. If we wish to find the Saviour, we must seek for him and take the proper means.
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.
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. Jude. 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.
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.
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.
*More commentary available at chapter level.