Now there were certain Gentiles among them, who came up to adore on the festival day.

“(Tr. li. 8) Lo! the Jews wish to kill Him, the Gentiles to see Him. But they also were of the Jews who cried, Blessed is He that cometh in the name of the Lord. So behold them of the circumcision, and them of the uncircumcision, once so wide apart, coming together like two walls, and meeting in one faith of Christ by the kiss of peace.”

“The temple at Jerusalem was so famous, that on the feast days, not only the people near, but many Gentiles from distant countries came to worship in it; as that eunuch of Candace, Queen of the Ethiopians, mentioned in the Acts. The Gentiles who were at Jerusalem now, had come up for this purpose: And there were certain Gentiles among them who came to worship at the feast.”

“Having set forth the glory which Christ had from the ministry of his own household and from the devotion of the crowds, the Evangelist here sets forth the glory which Christ had from the devotion of the Gentiles. And first the devotion of the Gentiles is set forth; second, the announcement of that devotion, at the place, "Philip cometh," etc.; third, the foretelling of Christ's passion, at the place, "But Jesus answered them: The hour is come that the Son of man should be glorified." Now the devotion of the Gentiles is set forth as to two things. First as to the sacraments of the Old Testament; second as to Christ, at the place, "These therefore came to Philip." The devotion of the Gentiles toward the sacraments of the Old Testament is shown by the fact that they visited the temple. Hence he says, "Now there were certain Gentiles among them, who came up"—understand, to Jerusalem—"to adore on the festival day," as if to say: not only the crowd of Jews, but also the Gentiles themselves honored Christ. Now the reason why they went up, according to a certain interlinear gloss, is assigned thus: that they were proselytes, converted to the rite of the Jews through the preaching of the Jews, because the Jews dwelt throughout the world and strove to convert many to themselves: Matthew 23:15, "You go round about the sea and the land to make one proselyte." And therefore, according to the rite of the Jews, they went up with the others. But it is better to say, according to Chrysostom, that, as is found in 2 Maccabees 3:2ff., the temple of God which was in Jerusalem was held in veneration by all peoples and kings of the whole earth, so much so that they enriched that very temple with the greatest gifts. And therefore it happened that on festival days many Gentiles also went up to Jerusalem. A similar case is found in Acts 8:27, concerning the eunuch of Candace, queen of the Ethiopians, who had come to adore in Jerusalem. Hence also Isaiah 56:7 says: "My house shall be called the house of prayer for all nations, saith the Lord." Now these Gentiles, out of the devotion which they had, had gone up to the temple; in which was prefigured the conversion of the Gentiles to the faith. But the devotion of the Gentiles toward Christ is shown by the fact that they desired to see him; hence he says, "These therefore," namely the Gentiles, "came to Philip," etc. Now it must be known that Christ preached personally only to the Jews; Romans 15:8: "I say that Christ Jesus was minister of the circumcision for the truth of God, to confirm the promises made unto the fathers." But he preached to the Gentiles through the apostles; Isaiah, last chapter, 19: "I will send of them that shall be saved, to the Gentiles... and they shall declare my glory to the Gentiles"; Matthew, last chapter, 19: "Going, teach ye all nations," etc. This, then, was already being foreshadowed here, inasmuch as the Gentiles, wishing to see Christ, did not come immediately to him, but to one of his disciples, namely to Philip. And this fittingly, because he himself first preached to those who were outside the rite of the Jews, namely to the Samaritans, as is found in Acts 8:5: "But Philip going down into the city of Samaria, preached Christ unto them." And this suits him also according to the interpretation of his name: for Philip is interpreted "mouth of a lamp." Now preachers are the mouth of Christ; Jeremiah 15:19: "If thou wilt separate the precious from the vile, thou shalt be as my mouth." But Christ is a lamp; Isaiah 42:6: "I have given thee for a light of the Gentiles," etc. It suits him also as to the place, for he was from Bethsaida, which is interpreted "hunting," because preachers hunt those whom they convert to Christ; Jeremiah 16:16: "I will send them fishers, and they shall fish them." Likewise he was of Galilee, which is interpreted "transmigration," and the Gentiles were transmigrated by the preaching of the apostles from the state of Gentility to the state of faith; Ezekiel 12:3: "Son of man, make thee vessels of transmigration, and thou shalt remove by day in their sight." Now those coming to Philip express their desire, saying, "we would see Jesus," in which is signified that the Gentiles, who had not seen Christ in the body, having been converted to the faith by the ministry of the apostles, desire to see him glorified in the homeland; 3 Kings 10:24: "all the earth desired to see the face of Solomon." Here is set forth the announcement of the devotion of the Gentiles toward Christ, in which indeed an order is observed, because, as it is said in Romans 13:1, "those things that are of God, are well ordered." Now this is the divine order, that lower things be led back to God through higher things: and Andrew was superior in the apostolate to Philip, because he was converted before him; and therefore Philip wished to bring these Gentiles to Christ not by himself alone, but through Andrew, mindful perhaps of what the Lord had said: "Go ye not into the way of the Gentiles." And this is what is meant when it says that Philip tells Andrew: "Andrew and Philip again told Jesus." In which an example is given to us, that all things ought to be done on the counsel of our superiors. Thus also Paul went up to Jerusalem and conferred with the apostles the Gospel which he preached among the Gentiles, as is found in Galatians 2:1. Now we can understand, in the names of these two, two things necessary for preachers, that they may lead men to Christ. The first is eloquence of ordered speech, which is noted in the name of Philip, which is interpreted "mouth of a lamp." The second is the power of good operation, which is noted in the name of Andrew, which is interpreted "manly." Psalm 32:6: "By the word of the Lord the heavens were established: and all the power of them by the spirit of his mouth." Here the passion of Christ is foretold, and first Christ foretells that the time of his passion is at hand; second he intimates the necessity of the passion, at the place, "Amen, amen I say to you, unless the grain of wheat falling into the ground die," etc.; third he introduces the necessity of the passion of others, at the place, "he that loveth his life shall lose it." He says therefore: "The hour is come that the Son of man should be glorified." Here it must be noted that the Lord, seeing these Gentiles hastening to the faith, and understanding that in them the conversion of the Gentiles was in a certain way beginning, foretold that the time of his passion was at hand, by a similitude, just as one who sees a whitened field of grain says: "The hour is come that the sickle be put to the harvest"; above, 4:35: "Look at the countries, for they are white already to harvest." So then the Lord speaks here. "Since," he says, "the Gentiles seek to see me, the hour is come that the Son of man should be glorified." And indeed he was glorified in three ways. First in his passion; Hebrews 5:5: "he glorified not himself, that he might be made a high priest" (namely on the altar of the cross), "but he that said unto him: Thou art my Son, this day have I begotten thee." And according to this he says, "the hour is come that the Son of man should be glorified," that is, that he should suffer, because before his passion the Gentiles would not be converted to him; and in that very passion he was made glorious both as to visible signs, such as in the darkening of the sun, in the rending of the veil, and other such things; and as to invisible signs, such as in the triumph by which he openly, in himself, triumphed over the princes of Tartarus, as is said in Colossians 2. And therefore above he said, "my hour is not yet come," because the devotion of the Gentiles was not yet prepared as it is now. Second, he was glorified in the resurrection and ascension. For it was necessary first that Christ rise, and ascend into heaven, and so, being glorified, send the Holy Spirit upon the apostles, through whom the Gentiles were to be converted. Above, 7:39: "as yet the Spirit was not given, because Jesus was not yet glorified"; Psalm 67:19: "Ascending on high, Christ led captivity captive." Third, he was glorified through the conversion of the Gentiles; Philippians 2:11: "every tongue should confess that the Lord Jesus Christ is in the glory of God the Father." Consequently, when he says, "Amen, amen I say to you," etc., he intimates the necessity of his passion, and first he states it; second, its usefulness, at the place, "but if it die, it bringeth forth much fruit." Now the necessity of his passion is caused by the conversion of the Gentiles, which cannot be, unless the Son of man be glorified through the passion and resurrection: and this is what he says, "Amen, amen I say to you," that is, in truth, "unless the grain of wheat falling into the ground die, itself remaineth alone." Concerning which, as to the letter, it must be known that we use a grain of wheat for two things: namely for bread, and for seed. Now what is said here is understood of wheat according as it is seed, not as it is the matter of bread: because according to this it never sprouts, so as to bear fruit. Now he says "die," not that it loses its seminative power, but because it is changed into another species; 1 Corinthians 15:36: "that which thou sowest is not quickened, except it die first." Now just as the word of God is a seed in the soul of man, according as it is clothed in a sensible voice, for the producing of the fruit of good operation, Luke 8:11: "the seed is the word of God"—so the word of God clothed in flesh is a seed sent into the world, from which the greatest harvest was to spring up: hence it is also compared to a grain of mustard seed, Matthew 13:31. He says therefore: "I have come as a seed for bearing fruit, and therefore I say truly to you, unless the grain of wheat falling into the ground die, itself remaineth alone," that is, unless I die, the fruit of the conversion of the Gentiles will not follow. Now he compares himself to a grain of wheat for this reason, that he came for this, to refresh and sustain human minds: and this bread of wheat especially effects; Psalm 103:15: "bread strengtheneth man's heart"; above, 6:52: "the bread that I will give is my flesh, for the life of the world." But could not the multitude of the Gentiles have been converted except through the death of Christ? It could indeed, according to the power of God, but not according to the ordained determination of God, that it should come about in this way, inasmuch as this was more fitting. Hebrews 9:22: "without shedding of blood there is no remission"; below, 16:7: "if I go not, the Paraclete will not come to you." Now the usefulness of the passion is set forth when he says, "but if it die, it bringeth forth much fruit," as if to say: unless, falling into the ground through the humility of the passion, Philippians 2:8, "he humbled himself, becoming obedient unto death," no usefulness follows, since "itself remaineth alone." "But if it die," that is, if it is put to death and slain by the Jews, "it bringeth forth much fruit." And first indeed the fruit of the remission of sin; Isaiah 27:9: "this is all the fruit, that sin should be taken away." Which fruit indeed the passion of Christ brought forth, according to that word of 1 Peter 3:18: "Christ died once for our sins, the just for the unjust, that he might offer us to God." Second, the fruit of the conversion of the Gentiles to God. Below, 15:16: "I have appointed you, that you should go, and should bring forth fruit, and your fruit should remain." Which fruit the passion of Christ brought forth. Below, in the same place: "I, if I be lifted up from the earth, will draw all things to myself." Third, the fruit of glory. Wisdom 3:15: "glorious is the fruit of good labors." Above, 4:36: "he that reapeth receiveth wages, and gathereth fruit unto life everlasting." And this fruit too the passion of Christ brought forth. Hebrews 10:19: "we have confidence in the entering into the holies by the blood of Christ, a new and living way which he hath dedicated for you a new way through the veil, that is to say, his flesh." Here he sets forth the necessity of the death of others, who for love of Christ expose themselves to sufferings, and first he sets forth the necessity of this death; second he exhorts to that very death, at the place, "if any man minister to me, let him follow me." Concerning the first he does two things. First he premises that the necessity of death must be undergone for Christ's sake; second he adds the usefulness of this death, at the place, "and he that hateth his life in this world, keepeth it unto life eternal." He says therefore, as to the first, "he that loveth his life." And indeed every man loves his own life. But some simply, and some in a qualified sense. For to love someone is to will good to him; therefore he loves his own life who wills good to it. He therefore who wills to his own life that which is simply good, loves it simply; but he who wills to it some particular good, loves it in a qualified sense. Now the goods of the soul simply are those by which the soul is made good, namely the highest good, which is God. He therefore who wills to his own life the divine and spiritual good, loves it simply; but he who wills to it earthly goods, such as riches and honors, pleasures and the like, loves it in a qualified sense. Psalm 10:6: "he that loveth iniquity hateth his own soul"; Ecclesiasticus 18:31: "if thou give to thy soul her desires, she will make thee a joy to thy enemies." Now this text can be understood in two ways. In one way thus: "he that loveth his life"—understand, simply, unto eternal goods—"shall lose it," that is, shall expose himself to death for Christ's sake. But this is not the true sense. And therefore it is said: "he that loveth his life"—in a qualified sense, namely unto temporal goods—"shall lose it," namely simply. Matthew 16:26: "for what doth it profit a man, if he gain the whole world, and suffer the loss of his own soul?" And the truth of this sense is clear from what follows: "he that hateth his life in this world, keepeth it unto life eternal." Therefore he who loves his life in this world, that is, unto worldly goods, shall lose it as to the eternal goods. Luke 6:25: "woe to you that laugh, for you shall weep"; and in the same place, chapter 16:25: "remember that thou didst receive good things in thy lifetime, and likewise Lazarus evil things: but now he is comforted, and thou art tormented." Now the usefulness of this death is added when he says, "and he that hateth his life in this world," that is, who denies to his soul present goods, and sustains for God's sake what seem to be evils in this world, "keepeth it unto life eternal"; Matthew 5:10: "blessed are they that suffer persecution for justice' sake, for theirs is the kingdom of heaven"; Luke 14:26: "if any man come to me, and hate not his father, and mother... yea and his own life also, he cannot be my disciple." Now it must be noted that what was said above concerning the grain of wheat applies to this teaching as well. For just as Christ was sent into the world as a certain seed for bearing fruit, so whatever is given to us temporally by God is not conferred on us as fruit, but through it we arrive at the fruit of eternal reward. Now our life is a certain temporal gift bestowed on us by God. He therefore who exposes it for Christ's sake brings forth much fruit. This, then, is he who hates his own life: that is, he who exposes his life, and sows it for Christ's sake unto life everlasting; Psalm 125:6: "going they went and wept, casting their seeds. But coming they shall come with joyfulness, carrying their sheaves." And likewise he who exposes his riches and the other goods which he has for Christ's sake, and shares them with others, unto life eternal; 2 Corinthians 9:6: "he who soweth in blessings shall also reap blessings." But because it seems harsh that a man should hate his own life, therefore the Lord next exhorts to this, saying, "if any man minister to me, let him follow me," and first the exhortation is set forth; second the reason for the exhortation, at the place, "if any man minister to me, him will my Father honor." Concerning the first he does three things. First he describes the condition of his faithful; second he induces them to imitation of himself; third he adds the reward of those who imitate him. And indeed observe, as to the first, the dignity of the faithful of Christ, that they are ministers of Christ; 2 Corinthians 11:23: "they are the ministers of Christ, and I." Those, then, minister to Christ who seek the things that are Christ's; those who seek their own advantages are not ministers of Christ, but of themselves; Philippians 2:21: "all seek the things that are their own." Now prelates are ministers, inasmuch as they dispense his sacraments to the faithful; 1 Corinthians 4:1: "let a man so account of us as of the ministers of Christ, and the dispensers of the mysteries of God." Likewise, every faithful person who keeps the commandments of Christ is a minister; 2 Corinthians 6:4: "in all things let us exhibit ourselves as the ministers of God," etc. As to the second, observe the glory and nobility of the faithful of Christ, whence he says, "let him follow me"; as if to say: men follow their lords, to whom they minister; therefore "he that ministereth to me, let him follow me"; namely so that, just as I undergo death that I may bring forth much fruit, so also he. Now to follow Christ is a great glory; Ecclesiasticus 23:38: "it is a great glory to follow the Lord"; above, 10:27: "my sheep hear my voice, and I know them, and they follow me." As to the third, observe the beatitude of the faithful, for "where I am," not only in place, but also in the very participation of glory, "there also shall my minister be"; Matthew 24:28: "wheresoever the body shall be, there shall the eagles also be gathered together"; Apocalypse 3:21: "to him that shall overcome, I will give to sit with me in my throne." Now the reason for the exhortation is added when he says, "if any man minister to me, him will my Father honor"; for whoever ministers to Christ, the Father honors him. But above, 5:23, it is said: "that all men should honor the Son, as they honor the Father." Therefore to honor the Son and to honor the Father is the same thing. Now the Father says, 1 Kings 2:30: "them that glorify me, I will glorify," etc. He therefore who ministers to Jesus, not seeking his own things, but the things of Jesus Christ, him will the Father of Jesus honor. Now he did not say, "I will honor him," but "my Father," because they did not yet hold the opinion of him that he was equal to the Father. Or it must be said that he says this as a sign of greater familiarity, inasmuch as they will be honored by the very one by whom the Son also is honored. For the honor which the Son has by nature, they themselves will have by grace. Hence Augustine says: the adopted son could not receive a greater honor than to be where the Only-begotten is. Romans 8:29: "whom he predestinated to be made conformable to the image of his Son, that he might be the firstborn among many brethren, that he might be the firstborn amongst many brethren."”

“And there were certain Greeks , &c. Some strangely suppose these to have been Jews who lived among the Gentiles, when S. John expressly says that they were Gentiles. These were partly proselytes, who had already embraced Judaism, or at least were thinking about it (so Chrysostom, Theophylact, and Euthymius), and partly Gentiles, who believed that there was One God, and who on seeing Him worshipped so reverently in the Temple, and by such multitudes at the Passover, resolved to do the same, being specially attracted by the fame of Christ's holiness and miracles, and being desirous of seeing Him. So S. Cyril, Leontius, and Theophylact. Just as the Eunuch of Queen Candace went up to Jerusalem to worship (Acts viii. 27); and Gentile kings also reverenced the Temple of Jerusalem and sent offerings to it, as Cyrus, Darius Hystaspes (Ezra i. and vi), Seleucus, and other kings of Asia (2 Macc. iii. 3)”

“Honour is here paid to Christ by certain Greeks that enquired or him with respect. We are not told what day of Christ's last week this was, probably not the same day he rode into Jerusalem (for that day was taken up in public work), but a day or two after. I. We are told who they were that paid this honour to our Lord Jesus: Certain Greeks among the people who came up to worship at the feast, Joh 12:20. Some think they were Jews of the dispersion, some of the twelve tribes that were scattered among the Gentiles, and were called Greeks, Hellenist Jews; but others think they were Gentiles, those whom they called proselytes of the gate, such as the eunuch and Cornelius. Pure natural religion met with the best assistance among the Jews, and therefore those among the Gentiles who were piously inclined joined with them in their solemn meetings, as far as was allowed them. There were devout worshippers of the true God even among those that were strangers to the commonwealth of Israel. It was in the latter ages of the Jewish church that there was this flocking of the Gentiles to the temple at Jerusalem, - a happy presage of the taking down of the partition-wall between Jews and Gentiles. The forbidding of the priests to accept of any oblation or sacrifice from a Gentile (which was done by Eleazar the son of Ananias, the high priest), Josephus says, was one of those things that brought the Romans upon them, War 2.409-410. Though these Greeks, if uncircumcised, were not admitted to eat the passover, yet they came to worship at the feast. We must thankfully use the privileges we have, though there may be others from which we are shut out. II. What was the honour they paid him: they desired to be acquainted with him, Joh 12:21. Having come to worship at the feast, they desired to make the best use they could of their time, and therefore applied to Philip, desiring that he would put them in a way to get some personal converse with the Lord Jesus. 1. Having a desire to see Christ, they were industrious in the use of proper means. They did not conclude it impossible, because he was so much crowded, to get to speak with him, nor rest in bare wishes, but resolved to try what could be done. Note, Those that would have the knowledge of Christ must seek it. 2. They made their application to Philip, one of his disciples. Some think that they had acquaintance with him formerly, and that they lived near Bethsaida in Galilee of the Gentiles; and then it teaches us that we should improve our acquaintance with good people, for our increase in the knowledge of Christ. It is good to know those who know the Lord. But if these Greeks had been near Galilee it is probable that they would have attended Christ there, where he mostly resided; therefore I think that they applied to him only because they saw him a close follower of Christ, and he was the first they could get to speak with. It was an instance of the veneration they had for Christ that they made an interest with one of his disciples for an opportunity to converse with him, a sign that they looked upon him as some great one, though he appeared mean. Those that would see Jesus by faith now that he is in heaven must apply to his ministers, whom he had appointed for this purpose, to guide poor souls in their enquiries after him. Paul must send for Ananias, and Cornelius for Peter. The bringing of these Greeks to the knowledge of Christ by the means of Philip signified the agency of the apostles, and the use made of their ministry in the conversion of the Gentiles to the faith and the discipling of the nations. 3. Their address to Philip was in short this: Sir, we would see Jesus. They gave him a title of respect, as one worthy of honour, because he was in relation to Christ. Their business is, they would see Jesus; not only see his face, that they might be able to say, when they came home, they had seen one that was so much talked of (it is probable they had seen him when he appeared publicly); but they would have some free conversation with him, and be taught by him, for which it was no easy thing to find him at leisure, his hands were so full of public work. Now that they were come to worship at the feast, they would see Jesus. Note, In our attendance upon holy ordinances, and particularly the gospel passover, the great desire of our souls should be to see Jesus; to have our acquaintance with him increased, our dependence on him encouraged, our conformity to him carried on; to see him as ours, to keep up communion with him, and derive communications of grace from him: we miss of our end in coming if we do not see Jesus. 4. Here is the report which Philip made of this to his Master, Joh 12:22. He tells Andrew, who was of Bethsaida likewise, and was a senior fellow in the college of the apostles, contemporary with Peter, and consults him what was to be done, whether he thought the motion would be acceptable or no, because Christ had sometimes said that he was not sent but to the house of Israel. They agree that it must be made; but then he would have Andrew go along with him, remembering the favourable acceptance Christ had promised them, in case two of them should agree touching any thing they should ask, Mat 18:19. Note, Christ's ministers should be helpful to one another and concur in helping souls to Christ: Two are better than one. It should seem that Andrew and Philip brought this message to Christ when he was teaching in public, for we read (Joh 12:29) of the people that stood by; but he was seldom alone. III. Christ's acceptance of this honour paid him, signified by what he said to the people hereupon, Joh 12:23, etc., where he foretels both the honour which he himself should have in being followed (Joh 12:23, Joh 12:24) and the honour which those should have that followed him, Joh 12:25, Joh 12:26. This was intended for the direction and encouragement of these Greeks, and all others that desired acquaintance with him. 1. He foresees that plentiful harvest, in the conversion of the Gentiles, of which this was as it were the first-fruits, Joh 12:23. Christ said to the two disciples who spoke a good word for these Greeks, but doubted whether they should speed or no, The hour is come when the Son of Man shall be glorified, by the accession of the Gentiles to the church, and in order to that he must be rejected of the Jews. Observe, (1.) The end designed hereby, and that is the glorifying of the Redeemer: "And is it so? Do the Gentiles begin to enquire after me? Does the morning-star appear to them? and that blessed day-spring, which knows its place and time too, does that begin to take hold of the ends of the earth? Then the hour is come for the glorifying of the Son of man." This was no surprise to Christ, but a paradox to those about him. Note, [1.] The calling, the effectual calling, of the Gentiles into the church of God greatly redounded to the glory of the Son of man. The multiplying of the redeemed was the magnifying of the Redeemer. [2.] there was a time, a set time, an hour, a certain hour, for the glorifying of the Son of man, which did come at last, when the days of his humiliation were numbered and finished, and he speaks of the approach of it with exultation and triumph: The hour is come. (2.) The strange way in which this end was to be attained, and that was by the death of Christ, intimated in that similitude (Joh 12:24): "Verily, verily, I say unto you, you to whom I have spoken of my death and sufferings, except a corn of wheat fall not only to, but into, the ground, and die, and be buried and lost, it abideth alone, and you never see any more of it; but if it die according to the course of nature (otherwise it would be a miracle) it bringeth forth much fruit, God giving to every seed its own body." Christ is the corn of wheat, the most valuable and useful grain. Now here is, [1.] The necessity of Christ's humiliation intimated. He would never have been the living quickening head and root of the church if he had not descended from heaven to this accursed earth and ascended from earth to the accursed tree, and so accomplished our redemption. He must pour out his soul unto death, else he cannot divide a portion with the great, Isa 53:12. He shall have a seed given him, but he must shed his blood to purchase them and purify, must win them and wear them. It was necessary likewise as a qualification for that glory which he was to have by the accession of multitudes to his church; for if he had not by his sufferings made satisfaction for sin, and so brought in an everlasting righteousness, he would not have been sufficiently provided for the entertainment of those that should come to him, and therefore must abide alone. [2.] The advantage of Christ's humiliation illustrated. He fell to the ground in his incarnation, seemed to be buried alive in this earth, so much was his glory veiled; but this was not all: he died. This immortal seed submitted to the laws of mortality, he lay in the grave like seed under the clods; but as the seed comes up again green, and fresh, and flourishing, and with a great increase, so one dying Christ gathered to himself thousands of living Christians, and he became their root. The salvation of souls hitherto, and henceforward to the end of time, is all owing to the dying of this corn of wheat. Hereby the Father and the Son are glorified, the church is replenished, the mystical body is kept up, and will at length be completed; and, when time shall be no more, the Captain of our salvation, bringing many sons to glory by the virtue of his death, and being so made perfect by sufferings, shall be celebrated for ever with the admiring praises of saints and angels, Heb 2:10, Heb 2:13. 2. He foretels and promises an abundant recompence to those who should cordially embrace him and his gospel and interest, and should make it appear that they do so by their faithfulness in suffering for him or in serving him. (1.) In suffering for him (Joh 12:25): He that loves his life better than Christ shall lose it; but he that hates his life in this world, and prefers the favour of God and an interest in Christ before it, shall keep it unto life eternal. This doctrine Christ much insisted on, it being the great design of his religion to wean us from this world, by setting before us another world. [1.] See here the fatal consequences of an inordinate love of life; many a man hugs himself to death, and loses his life by over-loving it. He that so loves his animal life as to indulge his appetite, and make provision for the flesh, to fulfil the lusts thereof, shall thereby shorten his days, shall lose the life he is so fond of, and another infinitely better. He that is so much in love with the life of the body, and the ornaments and delights of it, as, for fear of exposing it or them, to deny Christ, he shall lose it, that is, lose a real happiness in the other world, while he thinks to secure an imaginary one in this. Skin for skin a man may give for his life, and make a good bargain, but he that gives his soul, his God, his heaven, for it, buys life too dear, and is guilty of the folly of him who sold a birth-right for a mess of pottage. [2.] See also the blessed recompence of a holy contempt of life. He that so hates the life of the body as to venture it for the preserving of the life of his soul shall find both, with unspeakable advantage, in eternal life. Note, First, It is required of the disciples of Christ that they hate their life in this world; a life in this world supposes a life in the other world, and this is hated when it is loved less than that. Our life in this world includes all the enjoyments of our present state, riches, honours, pleasures, and long life in the possession of them; these we must hate, that is, despise them as vain and insufficient to make us happy, dread the temptations that are in them, and cheerfully part with them whenever they come in competition with the service of Christ, Act 20:24; Act 21:13; Rev 12:11. See here much of the power of godliness - that it conquers the strongest natural affections; and much of the mystery of godliness - that it is the greatest wisdom, and yet makes men hate their own lives. Secondly, Those who, in love to Christ, hate their own lives in this world, shall be abundantly recompensed in the resurrection of the just. He that hateth his life shall keep it; he puts it into the hands of one that will keep it to life eternal, and restore it with as great an improvement as the heavenly life can make of the earthly one. (2.) In serving him (Joh 12:26): If any man profess to serve me, let him follow me, as a servant follows his master; and where I am, ekei kai ho diakonos ho emos estai - there let my servant be; so some read it, as part of the duty, there let him be, to attend upon me; we read it as part of the promise, there shall he be in happiness with me. And, lest this should seem a small matter, he adds, If any man serve me, him will my Father honour; and that is enough, more than enough. The Greeks desired to see Jesus (Joh 12:21), but Christ lets them know that it was not enough to see him, they must serve him. He did not come into the world, to be a show for us to gaze at, but a king to be ruled by. And he says this for the encouragement of those who enquired after him to become his servants. In taking servants it is usual to fix both the work and the wages; Christ does both here. [1.] Here is the work which Christ expects from his servants; and it is very easy and reasonable, and such as becomes them. First, Let them attend their Master's movements: If any man serve me, let him follow me. Christians must follow Christ, follow his methods and prescriptions, do the things that he says, follow his example and pattern, walk as he also walked, follow his conduct by his providence and Spirit. We must go whither he leads us, and in the way he leads us; must follow the Lamb whithersoever he goes before us. "If any man serve me, if he put himself into that relation to me, let him apply himself to the business of my service, and be always ready at my call." Or, "If any man do indeed serve me, let him make an open and public profession of his relation to me, by following me, as the servant owns his Master by following him in the streets." Secondly, Let them attend their Master's repose: Where I am, there let my servant be, to wait upon me. Christ is where his church is, in the assemblies of his saints, where his ordinances are administered; and there let his servants be, to present themselves before him, and receive instructions from him. Or, "Where I am to be in heaven, whither I am now going, there let the thoughts and affections of my servants be, there let their conversation be, where Christ sitteth." Col 3:1, Col 3:2. [2.] Here are the wages which Christ promises to his servants; and they are very rich and noble. First, They shall be happy with him: Where I am, there shall also my servant be. To be with him, when he was here in poverty and disgrace, would seem but poor preferment, and therefore, doubtless, he means being with him in paradise, sitting with him at his table above, on his throne there; it is the happiness of heaven to be with Christ there, Joh 17:24. Christ speaks of heaven's happiness as if he were already in it: Where I am; because he was sure of it, and near to it, and it was still upon his heart, and in his eye. And the same joy and glory which he thought recompence enough for all his services and sufferings are proposed to his servants as the recompence of theirs. Those that follow him in the way shall be with him in the end. Secondly, They shall be honoured by his Father; he will make them amends for all their pains and loss, by conferring an honour upon them, such as becomes a great God to give, but far beyond what such worthless worms of the earth could expect to receive. The rewarder is God himself, who takes the services done to the Lord Jesus as done to himself. The reward is honour, true lasting honour, the highest honour; it is the honour that comes from God. It is said (Pro 27:18), He that waits on his Master (humbly and diligently) shall be honoured. Those that wait on Christ God will put honour upon, such as will be taken notice of another day, though now under a veil. Those that serve Christ must humble themselves, and are commonly vilified by the world, in recompence of both which they shall be exalted in due time. Thus far Christ's discourse has reference to those Greeks who desired to see him, encouraging them to serve him. What became of those Greeks we are not told, but are willing to hope that those who thus asked the way to heaven with their faces thitherward, found it, and walked in it.”

“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 Joh 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 Luk 9:10, See Gill on Joh 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, Mat 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.”

“Certain Greeks - There are three opinions concerning these: 1. That they were proselytes of the gate or covenant, who came up to worship the true God at this feast. 2. That they were real Jews, who lived in Grecian provinces, and spoke the Greek language. 3. That they were mere Gentiles, who never knew the true God: and hearing of the fame of the temple, or the miracles of our Lord, came to offer sacrifices to Jehovah, and to worship him according to the manner of the people of that land. This was not an unfrequent case: many of the Gentiles, Romans, and others, were in the habit of sending sacrifices to the temple at Jerusalem. Of these opinions the reader may choose; but the first seems best founded.”

“Gentiles … came up to adore. These either were proselytes who had been Gentiles, and now had embraced the Jewish law: or they were such among the Gentiles, who owned and served the one true God, as Cornelius did, (Acts, chap. x.) but did not submit themselves to circumcision, and all the other Jewish rites and ceremonies. These could only enter into that part of the temple, called the court of the Gentiles. (Witham)”

“SOME GREEKS DESIRE TO SEE JESUS--THE DISCOURSE AND SCENE THEREUPON. (John 12:20-36) Greeks--Not Grecian Jews, but Greek proselytes to the Jewish faith, who were wont to attend the annual festivals, particularly this primary one, the Passover. The same came therefore to Philip . . . of Bethsaida--possibly as being from the same quarter. saying, Sir, we would see Jesus--certainly in a far better sense than Zaccheus (Luk 19:3). Perhaps He was then in that part of the temple court to which Gentile proselytes had no access. "These men from the west represent, at the end of Christ's life, what the wise men from the east represented at its beginning; but those come to the cross of the King, even as these to His manger" [STIER].”