Lecture 4 — The hour of glory

^12:20^ Now there were certain gentiles among them, who came up to adore on the festival day. [n. 1632]

^12:21^ These therefore came to Philip, who was of Bethsaida of Galilee, and desired him, saying: sir, we would see Jesus. [n. 1633]

^12:22^ Philip came and told Andrew. Again Andrew and Philip told Jesus. [n. 1634]

^12:23^ But Jesus answered them, saying: the hour has come, that the Son of man should be glorified. [n. 1636]

^12:24^ Amen, amen I say to you, unless the grain of wheat falling into the ground die, itself remains alone. But if it die, it bears much fruit. [n. 1639]

^12:25^ He who loves his life will lose it; and he who hates his life in this world, keeps it unto life eternal. [n. 1643]

^12:26^ If any man minister to me, let him follow me; and where I am, there also will my minister be. If any man minister to me, him will my Father honor. [n. 1646]

1631. Having described the glory Christ received from the helpfulness of his friends and from the devotion of the crowd, the Evangelist now describes the glory Christ received from the devotion of the gentiles.

First, the devotion of the gentiles is mentioned;

second, this devotion is reported: Philip came and told Andrew.

and third, we see the prediction of Christ’s passion: but Jesus answered them saying: the hour is come, that the Son of man should be glorified.

Concerning the devotion of the gentiles, two things are set forth:

first, their devotion to the sacraments of the Old Testament;

second, their devotion to Christ: these therefore came to Philip.

1632. The devotion of the gentiles to the sacraments of the Old Testament is shown by the fact that they visited the temple. Thus he says, now there were certain gentiles among them, to Jerusalem, who came up to adore on the festival day. He is saying in effect: not just the Jews, but the gentiles, also, honored Christ.

According to a Gloss, the reason why they went up to Jerusalem was because they were proselytes, who had been converted to the Jewish rite by the preaching of those Jews who were scattered throughout the world, and who strove to convert whomever they could: you traverse sea and land to make a single proselyte (Matt 23:15). And so, in keeping with the Jewish rite, they went up with the others.

But a better reason is given by Chrysostom, namely, that as we read, the temple of God in Jerusalem was held in such esteem by all the people and rulers throughout the world that they considered it an honor to glorify the temple with the finest gifts (2 Macc 3:2). And so it happened that on the feast days even many gentiles would go up to Jerusalem. An example of this is mentioned in the Acts, where it tells of a eunuch, a minister to Queen Candace of Ethiopia, who had come to Jerusalem to worship (Acts 8:27). Thus: my house shall be called a house of prayer for all peoples, says the Lord (Isa 56:7). The fact that these gentiles came to the temple out of devotion prefigured the conversion of the gentiles to the faith.

1633. The devotion of the gentiles to Christ is shown by their desire to see him; for the Evangelist says, these therefore, that is, the gentiles, came to Phillip. Here we should note that Christ personally preached only to the Jews: for I tell you that Christ became a servant to the circumcised to show God’s truthfulness, in order to confirm the promises given to the patriarchs (Rom 15:8); but he preached to the gentiles through the apostles. And I will send of them that will be saved to the gentiles . . . and they will declare my glory to the gentiles (Isa 66:19); go therefore and teach all nations (Matt 28:19).

This was now being indicated beforehand inasmuch as the gentiles who wanted to see Christ did not come to him first, but to one of his disciples, to Philip. And this was fitting, because Philip was the first to preach to those who were not of the Jewish rite, namely, to the Samaritans: Philip went down to the city of Samaria, and proclaimed to them the Christ (Acts 8:5).

This was also fitting because of his name: for ‘Philip’ means the ‘mouth of the lantern’. Now preachers are the mouth of Christ: if you utter what is precious, and not what is worthless, you will be as your mouth (Jer 15:19); and Christ too is the lantern: I have given you as a light to the nations (Isa 42:6). It was also appropriate to him because of his home: for Philip was of Bethsaida, which means ‘hunting’, and preachers hunt for those whom they convert to Christ: I will send for many hunters, and they will hunt them (Jer 16:16). Again, it was appropriate because Bethsaida was in Galilee, which means ‘transmigration’, and the gentiles, by the preaching of the apostles, were transmigrated from the gods of paganism to the state of believers: therefore, son of man, prepare for yourself an exile’s baggage, and go into exile by day in their sight (Ezek 12:3).

These gentiles approached Philip and expressed their desires, saying, we would see Jesus. This signifies that those gentiles who had not seen Christ in the flesh but who had been converted to the faith by the ministry of the apostles, desired to see him glorified in heaven: all the earth desired to see the face of Solomon (1 Kgs 10:24).

1634. Then the news of the gentiles’ devotion is carried to Christ. In this action a definite order is being followed, because the things that are from God are set in order (Rom 13:1). Now it belongs to the divine order that lower things be led back to God through those that are higher, and since Andrew outranked Philip among the apostles, because he was converted before him, Philip did not wish to bring these gentiles to Christ by himself, but through Andrew, perhaps remembering that the Lord had said: go nowhere among the gentiles (Matt 10:5). And this is what he says, Philip came and told Andrew; Again Andrew and Philip told Jesus. This teaches us that all things should be done with the advice of those in authority. Thus, even Paul went up to Jerusalem and conferred with the apostles about the Gospel which he was preaching among the gentiles (Gal 2:2).

Furthermore, from their names we can gather two things which are necessary for preachers if they are to lead others to Christ. The first is clear, orderly speech; and this is indicated by Philip’s name, which means the ‘mouth of the lantern’. The second is virtue, manifested in good actions; and this is indicated by Andrew’s name, which means ‘strength’. By the word of the Lord the heavens were made, and all their strength by the breath of his mouth (Ps 33:6).

1635. Then, the passion of Christ is foretold:

first, Christ foretells that the time of his passion is near;

second, he intimates that his passion is necessary: amen, amen I say to you, unless the grain of wheat falling into the ground die;

and third, he mentions the necessity for others to suffer: he that loves his life will lose it.

1636. He says, the hour has come, that the Son of man should be glorified. Here it should be noted that our Lord, seeing these gentiles hastening to see him, and understanding that in them the conversion of the gentiles was somehow beginning, foretold the imminence of his passion, somewhat like a person who sees a wheat field growing white says that the hour has come to use the sickle for the harvest: and see the fields, which are already white for harvest (John 4:35). This is the way the Lord speaks here. Since the gentiles want to see me, he says, the hour has come, that the Son of man should be glorified.

1637. Now there were three events where he was glorified. First, in his passion: Christ did not exalt himself to be made a high priest, on the altar of the cross, but was appointed by him who said to him: you are my Son, today I have begotten you (Heb 5:5). In reference to this he says, the hour has come, that the Son of man should be glorified, that is, to suffer, because the gentiles will not be converted to him before his passion. Indeed, in his passion he was glorified both with visible signs, such as the sun becoming dark, the rendering of the temple curtain and so forth, and with invisible signs, such as the victory by which in himself he overcame the powers of darkness (Col 2:15). Earlier he had said, my hour has not yet come (John 2:4), because the devotion of the gentiles had not been as keen as it was now.

Second, he was glorified in his resurrection and ascension. For it was necessary for Christ to first rise and ascend into heaven, and thus glorified, to send the Holy Spirit upon the apostles, through whom the gentiles were to be converted: for the Spirit was not yet given, because Jesus was not yet glorified (John 7:39); Christ ascended to the heights: he captured his spoil (Ps 69:19).

Third, he was glorified by the conversion of the gentiles: every tongue will confess that the Lord Jesus Christ is in the glory of God the Father (Phil 2:11).

1638. Then when he says, amen, amen I say to you, he intimates the necessity of his passion:

first, he suggests its necessity;

second the benefit it brings: but if it die, it bears much fruit.

1639. The necessity for Christ’s passion is caused by the conversion of the gentiles, which cannot take place unless the Son of man is glorified through his passion and resurrection. And this is what he asserts, amen, amen, I say to you, that is, in truth, unless the grain of wheat falling into the ground die, itself remains alone.

In regard to the literal sense of this text, it should be noted that we use a grain of wheat either for bread or as a seed. In this text, we should understand that the wheat is taken as a seed, and not as the wheat used for bread, for in the latter case it would never grow and bear fruit. He says, die, not because it loses its strength, but because it is then changed into something else: what you sow does not come to life unless it dies (1 Cor 15:36). Now just as the word of God, so far as it is clothed in a sound that can be heard, is a seed planted in a person’s soul to produce the fruit of good works, the seed is the word of God (Luke 8:11), so the Word of God, clothed in flesh, is a seed sent into the world to bring forth a great harvest; thus it is also compared to a grain of mustard seed (Matt 13:31).

So Christ is saying: I have come as a seed, to bear fruit; and so I truly say to you, unless the grain of wheat falling into the ground die, it remains alone, that is, unless I die, the fruit of the conversion of the gentiles will not follow. He compares himself to a grain of wheat because the reason he came was to refresh and nourish our spirits, which is principally done by bread made from wheat: bread to strengthen man’s heart (Ps 104:15); the bread that I will give is my flesh, for the life of the world (John 6:52).

1640. But were the gentiles to be converted only through the death of Christ? Considering God’s power, they could have been converted without it; but according to God’s decree they were to be converted through the death of Christ as the more fitting way: without the shedding of blood there is no forgiveness of sins (Heb 9:22); if I go not, the Paraclete will not come to you (John 16:7).

1641. The benefit produced by Christ’s passion is given when he says, but if it die, it bears much fruit. He is saying in effect: unless this seed falls into the earth by the humiliation of the passion; he humbled himself and became obedient unto death (Phil 2:8); there is no benefit, because it remains alone. But if it die, that is, is put to death and slain by the Jews, it bears much fruit. The first of these fruits is the remission of sin: this is all the fruit, that sin is taken away (Isa 27:9). Truly, this fruit was brought forth by the passion of Christ: for Christ also died for sins once for all, the righteous for the unrighteous, that he might bring us to God (1 Pet 3:18). The second of these fruits is the conversion of the gentiles to God: I . . . appointed you, that you should go, and bear fruit; and that your fruit should remain (John 15:16). This fruit, too, was brought forth by the passion of Christ: and I, when I am lifted up from the earth, will draw all men to myself (John 12:32). A third fruit is the fruit of glory: the fruit of good labors is renowned (Wis 3:15); he who reaps receives wages, and gathers fruit unto eternal life (John 4:36). And again, the passion of Christ produced this fruit: we have confidence to enter the sanctuary by the blood of Jesus, by the new and living way which he opened for us through the curtain, that is, through his flesh (Heb 10:19–20).

1642. Then he mentions the necessity for others to die, those who expose themselves to suffering for the love of Christ.

First, he states the necessity for their death;

second, he encourages us to do this: if any man minister to me, let him follow me.

Concerning the first he does two things:

first, he states the necessity of dying for the sake of Christ;

second, he mentions the benefit this death brings: he who hates his life in this world, keeps it unto eternal life.

1643. Concerning what the Evangelist says about the first, he who loves his life will lose it, every one, as a matter of fact, loves his own life, but some love it absolutely, without qualification, and others love it partially, in a qualified way. To love someone is to will good to that person; so, to love one’s own life is to will good to it. Therefore, one who wills what is good without qualification to his own life, loves it unqualifiedly; while one who wills his life some partial good loves it in a qualified way. Now the unqualified goods of life are those which make a life good, namely, the highest good, which is God. Thus, one who wills the divine and spiritual good to his life, loves it unqualifiedly; while one who wills it earthly goods, such as riches, honors and pleasures, and things of that sort, loves it in a qualified way. He who loves sin hates his own life (Ps 10:5); if you allow your soul to take pleasure in base desire, it will make you the laughing stock of your enemies (Sir 18:31).

1644. This passage, therefore, can be understood in two ways. In one way, as saying, he who loves his life, unqualifiedly, that is, in regard to eternal goods, will lose it, that is, exposes it to death for Christ. But this is not the true sense. Accordingly it means, he who loves his life, in a qualified way, that is, in regard to temporal goods, will lose it, unqualifiedly: for what will it profit a man, if he gains the whole world and forfeits his life? (Matt 16:26). That this is the true meaning is shown from the statement which follows: he who hates his life in this world, keeps it unto life eternal. Therefore, he who loves his life, in this world, that is, as to worldly goods, will lose it as to eternal goods: woe to you that laugh now, for you will mourn and weep (Luke 6:25); son, remember that you in your lifetime received your good things, and Lazarus in like manner evil things; but now he is comforted here, and you are in anguish (Luke 16:25).

1645. The benefit produced by this death is asserted when he says, and he who hates his life in this world, that is, he who denies his own life’s present goods, and endures, for God, things that seem evil in this world, will keep it for eternal life: blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven (Matt 5:10); if any one comes to me and does not hate his own father and mother . . . yes, and even his own life, he cannot be my disciple (Luke 14:26).

Note that what was said above about the grain of wheat is in keeping with this teaching. For just as Christ was sent into the world as a seed that was to bear fruit, so whatever temporal goods are given to us in this life by God are not given to us as fruit, but rather that by their means we may obtain the fruit of an eternal reward. Indeed, our very life is a temporal gift from God to us. Therefore, anyone who exposes it for Christ bears much fruit. Such a one, therefore, hates his own life, that is, he exposes his own life, and sows, for the sake of Christ, to gain life everlasting: he that goes forth weeping, bearing seed for sowing, will come home with shouts of joy, bringing his sheaves with him (Ps 126:6). And the same is true of those who risk their wealth and other goods for the sake of Christ, and share them with others, to obtain life everlasting: he who sows bountifully will also reap bountifully (2 Cor 9:6).

1646. Now because it seems difficult for one to hate his own life, our Lord encourages us to do this, saying, if any one minister to me, let him follow me.

First, his encouragement is given;

second, the reason for this encouragement: if any man minister to me, him will my father honor (John 12:26).

1647. In regard to the first he does three things. First, he describes his faithful; second, he urges them to imitate him; third, he indicates the reward of those who imitate him.

Observe, in regard to the first, the dignity of Christ’s faithful, for they are the ministers or servants of Christ: are they ministers of Christ? So am I (2 Cor 11:23). Thus, those serve Christ who seek the things of Christ; but those who seek their own advantage are not servants of Christ, but servants of themselves: they all seek after their own interests, not those of Jesus Christ (Phil 2:21). Priests are servants inasmuch as they administer the sacraments to the faithful: this is how one should regard us, as servants of Christ and stewards of the mysteries of God (1 Cor 4:1). Again, every one of the faithful who keeps the commandments of Christ is his servant: let us act in all circumstances as God’s ministers (2 Cor 6:4).

In regard to the second, observe the glory and grandeur of the faithful of Christ, for he says, let him follow me. This is like saying: we follow our masters, whom we serve. Therefore, if anyone minister to me, let him follow me, so that just as I undergo death so that I might bear much fruit, so also my servant. Now to follow Christ is a great glory: it is a great glory to follow the Lord (Sir 23:38); my sheep hear my voice; and I know them, and they follow me (John 10:27).

In regard to the third, note the beatitude of the faithful, for where I am, not only in the place, but also as regards the sharing of glory, there also will my minister be: wherever the body is, there the eagles will be gathered together (Matt 24:28); he who conquers, I will grant him to sit with me on my throne (Rev 3:21).

1648. The reason for this encouragement is given when he says, if any one minister to me, him will my Father honor, for the Father honors anyone who serves Christ. Now above we have read: that all men may honor the Son, as they honor the Father (John 5:23). Thus, it is the same to honor the Son and to honor the Father. But the Father says, those who honor me, I will honor (1 Sam 2:31). Thus, the Father of Jesus will honor one who ministers to Jesus, not seeking his own, but the things of Jesus Christ. Jesus did not say, I will honor him, but him will my Father honor, because these people did not think at this time that he was equal to the Father.

Or, it might be said that Jesus said this to show how intimately his servants are related to him, inasmuch as they will be honored by the same one who honors the Son. For the honor the Son has by his nature, they will have by grace. So Augustine says: an adopted son can receive no greater honor than to be where the only Son is. As it is written, for those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the first-born among many brethren (Rom 8:29).