As Jesus is sitting over against the temple treasury Andrew and Philip came to tell him that certain Greeks desire to see him. Born and brought up as heathen men, they were so far convinced of the superiority of the Jewish faith, that they were in the habit of coming up to Jerusalem to worship there the one living and true God. Whether they had seen or heard much of Christ before this time, or what may have inspired their strong desire to see him we do not know. This may have been their first visit to Jerusalem.--Hanna.

      20. And there were certain Greeks among them that came up to worship at the feast. A remarkable circumstance is related. The passover feast was for the Jews and those who came there to worship were of the seed of Abraham, but on this occasion, "among those who came to worship" were Greeks, members of the great Gentile division of the race which embraced all that were not Jews. These were not Jews who spoke the Grecian language and lived in Greek countries; those are called in the original Greek, Hellenistoi. We find them in the Jerusalem church in large numbers. See Acts 6:1. These who seek to visit Jesus were Hellenes, a term only used of the Greek race. Where they came from we do not know. The Greek race was scattered all over the East from the time of Alexander's conquests. Eusebius mentions a tradition that they were an embassy from the king of Edessa who thus sought to invite Jesus to visit his kingdom. It is probable rather that they belonged to the large class of "devout Greeks," met everywhere by Paul, who were sick of heathenism and were attracted by the grand Hebrew revelation of the unity of God. On this great national occasion they had accompanied Jews settled abroad as they returned to worship in the city of David.

      21. The same came 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 [182] from this fact that Philip had been thrown under Greek influences and spoke the Greek language, as did Peter, John, Paul, and other apostles. This, probably, explains why they came to Philip. He had a Greek name and was acquainted with their race. We would see Jesus. They ask an interview. They had probably seen him as he came into Jerusalem in triumphal procession; they could see him every day as he taught publicly, but Jerusalem was ringing with the fame of the resurrection of Lazarus, his other miracles and the wonders of his teaching. They were seeking a better faith than that of their fathers and they wished to talk personally with the great Teacher. Possibly curiosity had something to do with their desire.

      22. Philip cometh and telleth Andrew. Andrew was also of Bethsaida and he and Philip seem to have been inseparable friends. The fact that Philip wanted some one to go with him to Christ shows how his character had inspired with awe even those who were nearest to him. Perhaps the Greeks followed the two apostles to the presence of Christ. It is not said whether he granted the interview or not. He probably did. John reports the address of the Savior to which the application gave rise. That Philip should hesitate to make this request is not strange in view of the fact that Christ had told his disciples when they were sent forth to preach, to go only to the lost sheep of the house of Israel. It has been noticed that Gentiles, the Wise men, came to honor his birth, and now Gentiles, the Greeks, do him homage as he is about to ascend the cross.

      23. The hour is come, that the Son of man should be glorified. The answer of Christ may have been to Philip and Andrew, and the Greeks may have heard and understood it. The substance is that the time for his glorification had come and that glorification would draw all men, Greek, Gentiles as well as Jews, to him. After his glorification, accomplished by his death, there would be no wall of partition, but to him the Gentiles should seek, and there should be neither bond nor free, male nor female, Jew nor Greek, but all one in Christ Jesus.

      24. Except a corn of wheat fall into the ground and die, it abideth alone. This statement, prefaced by the verily, verily, that gives solemn emphasis, enforces a great truth. The grain of wheat may remain in the granary for a thousand years and be preserved, but it is useless there. It neither reproduces, nor is food. Grains were found in the wrappings of Egyptian mummies that were 4,000 years old, but they had never produced another grain. It is when it falls into the ground and undergoes dissolution, that it brings forth fruit. It is fruitful by giving itself up. So, too, Christ must give himself up. Must die, be placed in the ground, before he can be glorified and draw all men to him. His death was needful in order that he might impart life to the nations. [183]

      25. He that loveth his life shall lose it. Then he announces a principle that underlies all exaltation. He gave his life and found eternal exaltation; the grain gives its life and lives a hundred fold; those who consecrate their lives, give them up for others, dedicate them to their holy work, will live eternally. Those who seek to save their lives, live for this present life, live for pleasures and gains and honors, shall lose their lives. The man who says he will get as much out of life as possible, the worldling, is the one who "loveth his life." The one who disregards present pleasures, or worldly interests, but dedicates his life to Christ, is the one who hateth his life.

      26. If any man serve me, let him follow me. This is Christ's direct answer to the Greeks. His service is to be rendered, not by secret interviews, but by obeying him, for so the word "follow." is to be understood. If any man serve me, him will my Father honor. God demands that "every knee should bow and every tongue confess that he is Christ." The Christian's ambition should be to follow Christ, to be Christlike, to serve him well, and leave all else to the will of the Father.

      27. Now is my soul troubled. "Now a sudden change comes over the spirit of the Redeemer. His eye closes on the crowd without; he ceases to think of, or to speak with man; he is alone with the Father. A dark cloud descends and wraps him in its folds."--Hanna. It is the shadow of the cross and the tomb. The horror just before him falls upon his soul with terrific power. It is a foreshadowing of the struggle of Gethsemane. The best comment on this verse is to compare it with the account of the agony in the garden. Here he exclaims: Father, save me from this hour. There, "If it be possible, let this cup pass from me." Here he adds: But for this cause came I unto this hour. There "Nevertheless, not my will but thine be done." Here the perfect resignation that follows the struggle in his soul is in the prayer, Father, glorify thy name. It required a fearful struggle, but he "had hated his life" and given it for his work's sake.

      28. Then came a voice from heaven, saying, I have glorified it, etc. At Gethsemane the angel came to strengthen him; here the Father's voice speaks in approval. Three times the Father's voice was heard from the sky; first, when Christ was buried in Jordan, a type of his own burial; second, when Moses and Elias talked with him on the holy mount about his death; third, when he had his struggle of soul in view of death portrayed here and triumphed. These facts show the tender, agonizing interest the Father felt in the suffering of the Son. Will glorify it again. God had glorified his name by the wonders wrought by Jesus; [184] he would glorify it by his resurrection, his exaltation, the scenes of Pentecost, and the triumphs of the church.

      29. An angel spake to him. All heard the sound of the divine voice, but it was not clear to all what it was. Like those who were with Saul of Tarsus when on the way to Damascus, they heard, but did not comprehend.

      30. This voice came not because of me. He had already won the victory before the voice came. It was rather to confirm the faith of his disciples who still stumbled over the prospect of his death.

      31. Now is the judgment of this world. Now, "this hour," the "hour" referred to in verses 23d and 27th, the hour for which he had come into the world, the hour of the cross; that was to be the hour of judgment, the crisis, which should determine who should rule the world. The cross became a throne. It gave him the crown. Because he suffered he was exalted to majesty and "all power in heaven and earth was given to him." The prince of this world is cast out. The great opposer, the worldly power, Satan as manifested in the pomp, power, and majesty of the earth. The cross cast him out, dethroned him; he is now a usurper and shall finally be cast into the lake of fire.

      32. If I be lifted up from the earth, I will draw all men unto me. Lifted up, first, to the cross; second, from the grave; third, to heaven and the eternal throne. The crucified, risen and exalted Savior becomes a power to draw all men, Jews and Gentiles, all nations. Christ does not declare that he will draw every individual, but all races. The great thought is the power of his death and resurrection.

      33. Signifying what death he should die. And the great events that followed it as a regular sequence.

      34. We have heard out of the law that Christ abideth forever. The multitude were perplexed. They had cried, "Hosanna to the King of Israel who cometh in the name of the Lord." They believed Christ to be the king. Their idea of the Messiah was an eternal king. Now he spoke of death. They ask two questions: first, about the lifting up, and second, Who is the Son of man? [185]

      35. Yet a little while the light is with you. He refuses to answer their questions directly, but imparts to them needed truths. The light was then present with them. He was shining, teaching. Let them seek the light and walk in it while they had opportunity. The opportunity might soon pass away and the darkness come.

      36. Believe in the light, that ye may be the children of light. That they might receive the light of the light of the world they must believe on him. Unbelief closed their spiritual eyes to his words. Unless there was belief and a reception of the light they could not become children of the light. With these words he retired from their midst.

      1. Christ is the "Desire of all nations."

      2. Though Christ came in person only to the "lost sheep" of the house of Israel, his mission was to all the world.

      3. The "wall of partition" between Jew and Gentile, was broken down when "the handwriting of ordinances was nailed to the cross." The risen Savior said to his disciples, "Go and preach the gospel to every creature."

      4. Self-dedication is a life-giving power. The old Romans told the story of Rome saved by Quintus Curtius and the Decii giving up their lives. The soldier often consecrates himself to save others. So Christ gave him elf to save a world.

      5. The life that is given up is the life that is saved and becomes glorious. Judson gave up his and lives as the prince of missionaries; Howard, Florence Nightingale, Miss Dix, Oberlin, Clarkson, and a host of others gave up theirs and have an immortal fame. All who give up their lives by dedicating them to holy work will gain life eternal.

      6. Christ himself had struggle of soul. He was tempted in all points as we are. The cross was as hard for him to endure as it would be for us. He fought the conflict in soul, he gave up his life, and the Father spoke his approbation. He gave up but he gained. First the cross and then the crown.

      8. Christ's horror of the cross. A friend once called the attention of Napoleon to the blanched face of an officer as he was marching into battle, as showing that he was a coward. Napoleon replied that that man was the bravest officer in his army; for he saw clearly and felt keenly his danger, and yet went forward into the thickest of the battle.

[CLC01 182-186]