Philip
The name "Philip" is of Greek origin, meaning "lover of horses." Philip was one of the twelve apostles, and his Greek name suggests a possible Hellenistic background, which may have made him more approachable to the Greeks who sought Jesus. His role in this passage highlights the importance of being a bridge for others to encounter Christ, reflecting the missionary call to bring diverse peoples to Jesus.

relayed this appeal
The act of relaying an appeal indicates a chain of communication and a sense of order among the disciples. The Greek word for "relayed" can imply a sense of duty and responsibility. This phrase underscores the importance of community and collaboration in ministry, as well as the humility required to seek assistance from others in fulfilling God's work.

to Andrew
Andrew, another of the twelve apostles, was known for bringing people to Jesus, as seen earlier in the Gospel when he brought his brother Peter to Christ. His name means "manly" or "courageous" in Greek. Andrew's involvement here signifies the role of discipleship in guiding others to Jesus, emphasizing the courage needed to step out in faith and introduce others to the Savior.

and both of them went
The phrase "both of them went" illustrates the unity and partnership in ministry. The Greek text suggests a deliberate and purposeful action. This highlights the importance of working together in the body of Christ, where two or more are gathered in His name, reinforcing the strength found in Christian fellowship and shared mission.

and told Jesus
The act of telling Jesus signifies the disciples' recognition of His authority and their dependence on Him for guidance. The Greek word for "told" can also mean to declare or announce, indicating a formal presentation of the request. This phrase reminds believers of the importance of bringing all matters to Christ in prayer, trusting in His wisdom and timing to address the needs and desires of those seeking Him.

(22) Philip cometh and telleth Andrew.--It is a striking coincidence, and perhaps more than this, that the Greeks thus came into connection with the only Apostles who bear Greek names; and may themselves have had some special connection by birth, or residence, or culture with Greek civilisation. The names have occurred together before (John 1:44; John 6:7-8): they were fellow-townsmen and friends. But Andrew was also brother of Simon Peter, and is one of the first group of four in the apostolic band. (Comp. Mark 13:3.) The Greeks then naturally come to Philip, and Philip consults his friend Andrew, who is in a position of greater intimacy with the Lord than he himself is, and they come together and tell Jesus.

Verse 22. - The slight modification of text preferred by the Revised Version gives great vivacity to the picture (see below, note 1). Philip receives the respectful request of the Greeks, "Sir [my lord], we would see Jesus," i.e. "converse with." They probably sought to bring some proposal before him. Surely they must have had, if they wished it, many opportunities of merely seeing Jesus, when he crossed the Mount of Olivet during those three days, or tarried in the court of the Gentiles; now they pressed for an interview. Philip cometh and telleth Andrew. Andrew was the earliest of the disciples, who brought his own brother Simon to Jesus (John 1:40-42). He is mentioned as in close association with Simon, James, and John, as partners with them in the fishing-trade on the lake of Galilee (see Mark 1:16, 29, and Mark 3:18, compared with Luke 5:10). There is some hint that Andrew and John, after the first call to become followers of Christ, clung to him, and went with him to Jerusalem, and then returned with him through Samaria, after which occurred the second call of the brothers Simon and James. The frequent references to Andrew and Philip in this Gospel correspond with the tradition preserved in the Muratorian Fragment on the Canon, touching Andrew's part in the composition of this Gospel. These two disciples are represented as consulting with each other on previous occasions, as though peculiarly related in sympathy. Philip sees certain difficulties, and Andrew has a practical mind, and proposes a way out of them (see John 6:7, 8). There was something now to be said on both sides. Their ancient prophecies anticipated a world-wide aspect of the Messianic kingdom (Isaiah 55:4, 5; Isaiah 56:3, 7; as well as Genesis 49:10). Now, if this incident occurred after Jesus had claimed the hundred and tenth psalm as an oracle which described his own Divine claims and his universal victory as the Lord and Son of David and royal Warrior-Prest (Matthew 22:41-46, and parallel passages), Philip may have felt this moment to be a most critical one in his history; for he may have been perfectly aware of the outbreak of peril which converse with Greek proselytes might at that moment have provoked in the minds of the turbulent populace. Andrew cometh and Philip, and they (together) tell Jesus. Jesus alone could solve the difficulty at that time, and Jesus himself is the just and reasonable Source of all enlightenment. Jesus is at this hour the highest Expression of man and his destiny, and he is also the perfect Manifestation of the Father, the only Mediator between God and man, absolutely one with both. We still go to him to know what God is and what God would have us to think and to be, and to learn what man may become. We take to him the puzzles of our logic, the accusations of our conscience, and the burdens of our heart. Additional interest is thrown round this narrative by a suggestion of Archdeacon Watkins, that, in the course of this week, our Lord had cleansed the temple and courts of its profane traffic, and declared it to be a house of prayer for all nations. Such grand revolutionary conceptions as those of our Lord must have deeply stirred the souls of the susceptible Greeks. Aliens were, as we know from Josephus ('Ant.,' 15:11.5), forbidden to pass beyond the balustrade round the ἵερον,. M. Ganneau has found among the ruins of Jerusalem one of the slabs of stone which recorded this exclusion.

Parallel Commentaries ...


Philip
Φίλιππος (Philippos)
Noun - Nominative Masculine Singular
Strong's 5376: From philos and hippos; fond of horses; Philippus, the name of four Israelites.

relayed [this appeal]
λέγει (legei)
Verb - Present Indicative Active - 3rd Person Singular
Strong's 3004: (a) I say, speak; I mean, mention, tell, (b) I call, name, especially in the pass., (c) I tell, command.

to Andrew,
Ἀνδρέᾳ (Andrea)
Noun - Dative Masculine Singular
Strong's 406: From aner; manly; Andreas, an Israelite.

[and both of them]
Ἀνδρέας (Andreas)
Noun - Nominative Masculine Singular
Strong's 406: From aner; manly; Andreas, an Israelite.

went
ἔρχεται (erchetai)
Verb - Present Indicative Middle or Passive - 3rd Person Singular
Strong's 2064: To come, go.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

told
λέγουσιν (legousin)
Verb - Present Indicative Active - 3rd Person Plural
Strong's 3004: (a) I say, speak; I mean, mention, tell, (b) I call, name, especially in the pass., (c) I tell, command.

Jesus.
Ἰησοῦ (Iēsou)
Noun - Dative Masculine Singular
Strong's 2424: Of Hebrew origin; Jesus, the name of our Lord and two other Israelites.


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NT Gospels: John 12:22 Philip came and told Andrew and (Jhn Jo Jn)