Itself remaineth alone. But if it die, it bringeth forth much fruit. He that loveth his life shall lose it; and he that hateth his life in this world, keepeth it unto life eternal.

“(Hom. lxvi. 2) He illustrates His discourse by an example from nature. A grain of corn produces fruit, after it has died. How much more then must the Son of God? The Gentiles were to be called after the Jews had finally offended; i. e. after His crucifixion. Now then that the Gentiles of their own accord offered their faith, He saw that His crucifixion could not be far off. And to console the sorrow of His disciples, which He foresaw would arise, He tells them that to bear patiently not only His death, but their own too, is the only way to good: He that loveth his life shall lose it.”

“(Tr. li. 10) This may be understood in two ways: 1. If thou lovest it, lose it: if thou wouldest preserve thy life in Christ, fear not death for Christ. 2. Do not love thy life here, lest thou lose it hereafter. The latter seems to be the more evangelical (evangelicus) sense; for it follows, And he that hateth his life in this world, shall keep it unto life eternal.”

“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."”

“If any man serve, me,.... Or is willing to be a servant of Christ, and to be esteemed as such; let him follow me; as in the exercise of the graces of love, humility, patience, self-denial, and resignation of will to the will of God, and in the discharge of every duty, walking as he walked, so in a way of suffering; for as the master, so the servants, as the head, so the members, through many tribulations, must enter the kingdom; to which he encourages by the following things: and where I am; in heaven, as he now was, as the Son of God; or "where I shall be", as the Syriac and Persic versions render it, even as man, in the human nature, when raised from the dead: there shall also my servant be; when he has done his work, and the place is prepared for him, and he for that, and where he shall ever abide; and as a further encouragement, he adds, if any man serve me, him will my Father honour; by accepting his service, affording him his gracious presence here, and by giving him eternal glory hereafter, to which he has called him.”

“He that loveth his life - See on Mat 10:39 (note); Luk 14:26 (note). I am about to give up my life for the salvation of men; but I shall speedily receive it back with everlasting honor, by my resurrection from the dead. In this I should be imitated by my disciples, who should, when called to it, lay down their lives for the truth; and, if they do, they shall receive them again with everlasting honor.”

“He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal--(See on Luk 9:24). Did our Lord mean to exclude Himself from the operation of the great principle here expressed--self-renunciation, the law of self-preservation; and its converse, self-preservation, the law of self-destruction? On the contrary, as He became Man to exemplify this fundamental law of the Kingdom of God in its most sublime form, so the very utterance of it on this occasion served to sustain His own Spirit in the double prospect to which He had just alluded.”