The Meaning of John 12:21 Explained

John 12:21

KJV: The same came therefore to Philip, which was of Bethsaida of Galilee, and desired him, saying, Sir, we would see Jesus.

YLT: these then came near to Philip, who is from Bethsaida of Galilee, and were asking him, saying, 'Sir, we wish to see Jesus;'

Darby: these therefore came to Philip, who was of Bethsaida of Galilee, and they asked him saying, Sir, we desire to see Jesus.

ASV: these therefore came to Philip, who was of Bethsaida of Galilee, and asked him, saying, Sir, we would see Jesus.

KJV Reverse Interlinear

The same  came  therefore  to Philip,  which was of  Bethsaida  of Galilee,  and  desired  him,  saying,  Sir,  we would  see  Jesus. 

What does John 12:21 Mean?

Context Summary

John 12:20-29 - Sacrifice A Law Of Life
These were genuine Greeks. The East came to the manger-bed; the West to the Cross. These men came to Philip probably because of his Greek name. The inarticulate cry of the human heart, whether East or West, is for Christ.
The application of these representatives of Western civilization reminded our Lord of His glorious enthronement as the Savior and Lord of mankind; but He realized that the dreams of the prophets could be fulfilled, and the demand of the world met, only through His death and resurrection. There was no other way to the glory than Calvary and the grave. If His love for men was to bear much fruit, He must fall into the ground and die. Death is the only way to Saviorship. Death is the only cure of loneliness, and the necessary price of fruitfulness.
All through life we must be prepared to erect altars on which to sacrifice all that hinders our highest service to our fellows. The soul that dares to live in this way finds streams flowing from every smitten rock, and honey in the carcass of every slain lion. Day out of night, spring out of winter, flowers out of frost, joy out of sorrow, fruitfulness out of pruning, Olivet out of Gethsemane, life out of death. But through it all, our aim must be that the Father may be glorified. [source]

Chapter Summary: John 12

1  Jesus excuses Mary anointing his feet
9  The people flock to see Lazarus
10  The chief priests consult to kill him
12  Jesus rides into Jerusalem
20  Greeks desire to see Jesus
23  He foretells his death
37  The people are generally blinded;
42  yet many chief rulers believe, but do not confess him;
44  therefore Jesus calls earnestly for confession of faith

Greek Commentary for John 12:21

To Philip which was of Bethsaida of Galilee [Πιλιππωι τωι απο ητσαιδα της Γαλιλαιας]
He had a Greek name and the Greeks may have seen Philip in Galilee where there were many Greeks, probably (Mark 6:45) the Western Bethsaida in Galilee, not Bethsaida Julias on the Eastern side (Luke 9:10). Asked Imperfect active, probably inchoative, “began to ask,” in contrast with the aorist tense just before Sir Most respectfully and courteously. We would see Jesus “We desire to see Jesus.” This is not abrupt like our “we wish” or “we want,” but perfectly polite. However, they could easily “see” Jesus, had already done so, no doubt. They wish an interview with Jesus. [source]

Reverse Greek Commentary Search for John 12:21

Matthew 1:19 Not willing [ἐβουλήθη]
These two words, describing the working of Joseph's mind, and evidently intended to express different phases of thought, open the question of their distinctive meanings in the New Testament, where they frequently occur ( θέλω much oftener than βούλομαι ), and where the rendering, in so many eases by the same words, furnishes no clue to the distinction. The original words are often used synonymously in eases where no distinction is emphasized; but their use in other eases reveals a radical and recognized difference. An interchange is inadmissible when the greater force of the expression requires θέλειν . For instance, βαούλεσθαι , would be entirely inappropriate at Matthew 8:3, “I will, be thou cleansed;” or at Romans 7:15. The distinction, which is abundantly illustrated in Homer, is substantially maintained by the classical writers throughout, and in the New Testament. -DIVIDER-
-DIVIDER-
Θέλειν is the stronger word, and expresses a purpose or determination or decree, the execution of which is, or is believed to be, in the power of him who wills. Βούλεσθαι expresses wish, inclination, or disposition, whether one desires to do a thing himself or wants some one else to do it. Θέλειν , therefore, denotes the active resolution, the will urging on to action. Βούλεσθαι is to have a mind, to desire, sometimes a little stronger, running into the sense of purpose. Θέλειν indicates the impulse of the will; βούλεσθαι , its tendency. Βούλεσθαι can always be rendered by θέλειν , but θέλειν cannot always be expressed by βούλεσθαι . -DIVIDER-
-DIVIDER-
Thus, Agamemnon says, “I would not ( οὐκ ἔθελον )-DIVIDER-
receive the ransom for the maid (i.e., Irefused to receive), because I greatly desire ( βούλομαι )-DIVIDER-
to have her at home” (Homer, “II.,” 1:112). So Demosthenes: “It is fitting that you should be willing ( ἐθέλειν ) to listen to those who wish ( βουλομένων ) to-DIVIDER-
advise” (“Olynth.,” 1:1). That is to say, It is in your power to determine whether or not you will listen to those who desire to advise you, but whose power to do so depends on your consent. Again: “If the gods will it ( θέλωσι ) and you wish it ( βούλησθε )”-DIVIDER-
(Demosth., “Olynth.,” 2:20). -DIVIDER-
In the New Testament, as observed above, though the words are often interchanged, the same distinction is recognized. Thus, Matthew 2:18, “Rachael would not ( ἤθελε ) be comforted;” obstinately and positively refused. Joseph, having the right and power under the (assumed) circumstances to make Mary a public example, resolved ( θέλων )-DIVIDER-
to spare her this exposure. Then the question arose - What should he do? On this he thought, and, having thought ( ἐνθυμηθέντος )his mind inclined (tendency), he was minded ( ἐβουλήθη )-DIVIDER-
to put her away secretly. -DIVIDER-
-DIVIDER-
Some instances of the interchanged use of the two words are the following: Mark 15:15, “Pilate willing ”-DIVIDER-
( βουλόμενος ); compare Luke 23:20, “Pilate willing ”-DIVIDER-
( θέλων ). Acts 27:43, “The centurion willing ”-DIVIDER-
( βουλόμενος ) Matthew 27:17, “Whom will ye that I release” ( θέλετε ); so Matthew 27:21. John 18:39, “Will ye that I release” ( βούλεσθε ); Matthew 14:5, “When he would have put him to death” ( θέλων ). Mark 6:48, “He would have passed by them” ( ἤθελε ); Acts 19:30, “Paul would have entered” ( βουλόμενος ). Acts 18:27, “He was disposed to pass” ( βουλόμενος ). Titus 3:8, “I will that thou affirm” ( βούλομαι ) Mark 6:25, “I will that thou give me” ( θέλω ), etc., etc. -DIVIDER-
-DIVIDER-
In the New Testament θέλω occurs in the following senses:1.A decree or determination of the will. (a ) Of God (Matthew 12:7; Romans 9:16, Romans 9:18; Acts 18:21; 1 Corinthians 4:19; 1 Corinthians 12:18; 1 Corinthians 15:38). (b ) Of Christ (Matthew 8:3; John 17:24; John 5:21; John 21:22). (c ) Of men (Acts 25:9). Festus, having the power to gratify the Jews, and determining to do so, says to Paul, who has the right to decide, “Wilt thou go up to Jerusalem?” John 6:67, Others of the disciples had decided to leave Jesus. Christ said to the twelve, “Will ye also go away?” Is that your determination? John 7:17, If any man sets his will, is determined to do God's will. John 8:44, The lusts of your father your will is set to do. Acts 24:6.2. A wish or desire. Very many of the passages, however, which are cited under this head (as by Grimm) may fairly be interpreted as implying something stronger than a wish; notably Mark 14:36, of Christ in Gethsemane. Our Lord would hardly have used what thou wilt in so feeble a sense as that of a desire or wish on God's part. Mark 10:43, “Whosoever will be great,” expresses more than the desire for greatness. It is the purpose of the life. Matthew 27:15, It was given to the Jews to decide what prisoner should be released. Luke 1:62, The name of the infant John was referred to Zacharias' decision. John 17:24, Surely Christ does more than desire that those whom the Father has given him shall be with him. Luke 9:54, It is for Jesus to command fire upon the Samaritan villages if he so wills. (See, also, John 15:7; 1 Corinthians 4:21; Matthew 16:25; Matthew 19:17; John 21:22; Matthew 13:28; Matthew 17:12.) In the sense of wish or desire may fairly be cited 2 Corinthians 11:12; Matthew 12:38; Luke 8:20; Luke 23:8; John 12:21; Galatians 4:20; Matthew 7:12; Mark 10:35.3. A liking (Mark 12:38; Luke 20:46; Matthew 27:43). (See note there.) Βούλομαι occurs in the following senses:1.Inclination or disposition (Acts 18:27; Acts 19:30; Acts 25:22; Acts 28:18; 2" translation="">2 Corinthians 1:15).2.Stronger, with the idea of purpose (1 Timothy 6:9; James 1:18; James 3:4; 1 Corinthians 12:11; Hebrews 6:17).In most, if not all of these cases, we might expect θέλειν ; but in this use of βούλομαι there is an implied emphasis on the element of free choice or self-determination, which imparts to the desire or inclination a decretory force. This element is in the human will by gift and consent. In the divine will it is inherent. At this point the Homeric usage may be compared in its occasional employment of βούλομαι to express determination, but only with reference to the gods, in whom to wish is to will. Thus, “Whether Apollo will ( βου.λεται ) ward off the plague” (“II.,” 1:67). “Apollo willed ( βούλετο ) victory to the Trojans” (“Il.,” 7:21).To make a public example ( δειγματίσαι )The word is kindred to δείκνυμι , to exhibit, display, point out. Here, therefore, to expose Mary to public shame (Wyc., publish her; Tynd., defame her). The word occurs in Colossians 2:15, of the victorious Saviour displaying the vanquished powers of evil as a general displays his trophies or captives in a triumphal procession. “He made a show of them openly.” A compound of the same word ( παραδειγματίζω ) appears in Hebrews 6:6, “They crucify the Son of God afresh, and put him to an open shame. ” [source]

John 1:44 Of Bethsaida []
Rev., more literally, from ( ἀπό ). Bethsaida of Galilee. See John 12:21, and on John 1:28. Philip, being of the same city as Andrew and Peter, was the more ready to welcome Christ, because of the testimony and example of his fellow-citizens. Notice the change of preposition: from Bethsaida ( ἀπό ) and out of ( ἐκ ) the city. See on from the dead, Luke 16:31. [source]
John 1:43 Philip []
See on Mark 3:18. For hints of his character see John 6:5, John 6:7; John 12:21sqq.; John 14:8, John 14:9. [source]
John 1:44 From Bethsaida [απο ητσαιδα]
Same expression in John 12:21 with the added words “of Galilee,” which locates it in Galilee, not in Iturea. There were two Bethsaidas, one called Bethsaida Julias in Iturea (that in Luke 9:10) or the Eastern Bethsaida, the other the Western Bethsaida in Galilee (Mark 6:45), perhaps somewhere near Capernaum. This is the town of Andrew and Peter and Philip. Hence Philip would be inclined to follow the example of his townsmen. [source]
Acts 9:5 Lord [κυριε]
It is open to question if κυριε — kurie should not here be translated “Sir” as in Acts 16:30 and in Matthew 21:29, Matthew 21:30; John 5:7; John 12:21; John 20:15; and should be so in John 9:36. It is hardly likely that at this stage Saul recognized Jesus as Lord, though he does so greet him in Acts 22:10 “What shall I do, Lord?” Saul may have recognized the vision as from God as Cornelius says “Lord” in Acts 10:4. Saul surrendered instantly as Thomas did (John 20:28) and as little Samuel (1 Samuel 3:9). This surrender of the will to Christ was the conversion of Saul. He saw a real Person, the Risen Christ, to whom he surrendered his life. On this point he never wavered for a moment to the end. [source]

What do the individual words in John 12:21 mean?

these therefore came to Philip who was from Bethsaida - of Galilee and they were asking him saying Sir we desire - Jesus to see
οὗτοι οὖν προσῆλθον Φιλίππῳ τῷ ἀπὸ Βηθσαϊδὰ τῆς Γαλιλαίας καὶ ἠρώτων αὐτὸν λέγοντες Κύριε θέλομεν τὸν Ἰησοῦν ἰδεῖν

οὗτοι  these 
Parse: Demonstrative Pronoun, Nominative Masculine Plural
Root: οὗτος  
Sense: this.
προσῆλθον  came 
Parse: Verb, Aorist Indicative Active, 3rd Person Plural
Root: προσέρχομαι  
Sense: to come to, approach.
Φιλίππῳ  to  Philip 
Parse: Noun, Dative Masculine Singular
Root: Φίλιππος  
Sense: an apostle of Christ.
τῷ  who  was 
Parse: Article, Dative Masculine Singular
Root:  
Sense: this, that, these, etc.
Βηθσαϊδὰ  Bethsaida 
Parse: Noun, Genitive Feminine Singular
Root: Βηθσαϊδά 
Sense: a small fishing village on the west shore of Lake Gennesaret, home of Andrew, Peter, Philip and John.
τῆς  - 
Parse: Article, Genitive Feminine Singular
Root:  
Sense: this, that, these, etc.
Γαλιλαίας  of  Galilee 
Parse: Noun, Genitive Feminine Singular
Root: Γαλιλαία  
Sense: the name of a region of northern Palestine, bounded on the north by Syria, on the west by Sidon, Tyre, Ptolemais and their territories and the promontory of Carmel, on the south by Samaria and on the east by the Jordan.
ἠρώτων  they  were  asking 
Parse: Verb, Imperfect Indicative Active, 3rd Person Plural
Root: ἐρωτάω  
Sense: to question.
λέγοντες  saying 
Parse: Verb, Present Participle Active, Nominative Masculine Plural
Root: λέγω 
Sense: to say, to speak.
Κύριε  Sir 
Parse: Noun, Vocative Masculine Singular
Root: κύριος  
Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord.
θέλομεν  we  desire 
Parse: Verb, Present Indicative Active, 1st Person Plural
Root: θέλω  
Sense: to will, have in mind, intend.
τὸν  - 
Parse: Article, Accusative Masculine Singular
Root:  
Sense: this, that, these, etc.
Ἰησοῦν  Jesus 
Parse: Noun, Accusative Masculine Singular
Root: Ἰησοῦς  
Sense: Joshua was the famous captain of the Israelites, Moses’ successor.
ἰδεῖν  to  see 
Parse: Verb, Aorist Infinitive Active
Root: εἶδον 
Sense: to see with the eyes.