19. FIRSTFRUITS OF THE GENTILES

John 12:20–23.

This narrative presents interesting points of affinity with that contained in the fourth chapter of John’s Gospel, — the story of the woman by the well. In both Jesus comes into contact with persons outside the pale of the Jewish church; in both He takes occasion from such contact to speak in glowing language of an hour that is coming, yea, now is, which shall usher in a glorious new era for the kingdom of God; in both He expresses, in the most intense, emphatic terms, His devotion to His Father’s will, His faith in the future spread of the gospel, and His lively hope of a personal reward in glory;⁴²³⁴²³John iv. 34-36. Ver. 34 expresses Christ’s devotion; ver. 35 His faith, making visible and present things not seen and future; ver. 36 His hope of a great reward in common with all sowers and reapers. in both, to note yet one other point of resemblance, He employs, for the expression of His thought, agricultural metaphors: in one case, the earlier, borrowing His figure from the process of reaping; in the other, the later, from that of sowing.

But, besides resemblances, marked differences are observable in these two passages from the life of the Lord Jesus. Of these the most outstanding is this, that while on the earlier occasion there was nothing but enthusiasm, joy, and hope in the Saviors breast, on the present occasion these feelings are blended with deep sadness. His soul is not only elated with the prospect of coming glory, but troubled as with the prospect of impending disaster. The reason is that His death is nigh: it is within three days of the time when He must be lifted up on the cross; and sentient nature shrinks from the bitter Cut of suffering.

But while we observe the presence of a new emotion here, we also see that its presence produces no abatement in the old emotions manifested by Jesus in connection with His interview with the woman of Samaria. On the contrary, the near prospect of death only furnishes the Saviour with the means of giving enhanced intensity to the expression of His devotion and His faith and hope. Formerly He said that the doing of His Father’s will was more to Him than meat; now He says in effect that it is more to Him than life.⁴²⁴⁴²⁴John xii. 28. At the beginning He had seen by the eye of faith a vast extent of fields, white already to the harvest, in the wide wilderness of Gentile lands; now He not only continues to see these fields in spite of His approaching passion, but He sees them as the effect thereof — a whole world of golden grain growing out of one corn of wheat cast into the ground, and rendered fruitful of life by its own death.⁴²⁵⁴²⁵Ver. 24. At the well of Sychar He had spoken with lively hope of the wages in store for Himself, and all fellow-laborers in the kingdom of God, whether sowers or reapers; here death is swallowed up in victory, through the power of His hope. To suffer is to enter into glory; to be lifted up on the cross is to be exalted to heaven, and seated on the throne of a world-wide dominion.⁴²⁶⁴²⁶Vers. 23, 32.

The men who desired to see Jesus while He stood in one of the courts of the temple were, the evangelist informs us, Greeks. Whence they came, whether from east or from west, or from north or from south, we know not; but they were evidently bent on entering into the kingdom of God. They had got so far on the way to the kingdom already. The presumption, at least, is that they had left Paganism behind, and had embraced the faith of One living, true God, as taught by the Jews, and were come at this time up to Jerusalem to worship at the Passover as Jewish proselytes.⁴²⁷⁴²⁷This is the natural inference even from the A. V., “there were certain Greeks among them that came up to worship,” retained in R. V. The true rendering is, “there were certain Greeks of the number of those” (Greeks), etc. (ἐκ τῶν ἀναβαἰνοντων, not ἐν ποῖς). So Dr. Field of Norwich in Otium Norvicense, Part iii. But they had not, it would seem, found rest to their souls: there was something more to be known about God which was still hid from them. This they hoped to learn from Jesus, with whose name and fame they had somehow become acquainted. Accordingly, an opportunity presenting itself to them of communicating with one of those who belonged to His company, they respectfully expressed to him their desire to meet his Master. “Sir,” said they, “we would see Jesus.” In themselves the words might be nothing more than the expression of a curious wish to get a passing glimpse of one who was understood to be a remarkable man. Such an interpretation of the request, however, is excluded by the deep emotion it awakened in the breast of Jesus. Idle curiosity would not have stirred His soul in such a fashion. Then the notion that these Greeks were merely curious strangers is entirely inconsistent with the connection in which the story is introduced. John brings in the present narrative immediately after quoting a reflection made by the Pharisees respecting the popularity accruing to Jesus from the resurrection of Lazarus. “Perceive ye,” said they to each other, “how ye prevail nothing? Behold, the world has gone after Him.” “Yes, indeed,” rejoins the evangelist in effect, “and that to an extent of which ye do not dream. He whom ye hate is beginning to be inquired after, even by Gentiles from afar, as the following history will show.”

We do right, then, to regard the Greek strangers as earnest inquirers. They were true seekers after God. They were genuine spiritual descendants of their illustrious countrymen Socrates and Plato, whose utterances, written or unwritten, were one long prayer for light and truth, one deep unconscious sigh for a sight of Jesus. They wanted to see the Saviour, not with the eye of the body merely, but, above all, with the eye of the spirit.

The part played by the two disciples named in the narrative, in connection with this memorable incident, claims a brief notice. Philip and Andrew had the honor to be the medium of communication between the representatives of the Gentile world and Him who had come to fulfill the desire and be the Saviour of all nations. The devout Greeks addressed themselves to the former of these two disciples, and he in turn took his brother-disciple into his counsels. How Philip came to be selected as the bearer of their request by these Gentile inquirers, we do not know. Reference has been made to the fact that the name Philip is Greek, as implying the probability that the disciple who bore it had Greek connections, and the possibility of a previous acquaintance between him and the persons who accosted him on this occasion. There may be something in these conjectures, but it is more important to remark that the Greeks were happy in their choice of an intercessor. Philip was himself an inquirer, and had an inquirer’s sympathy with all who might be in a similar state of mind. The first time he is named in the Gospel history he is introduced expressing his faith in Jesus, as one who had carefully sought the truth, and who, having at length found what he sought, strove to make others partakers of the blessing. “Philip findeth Nathanael, and saith unto him, We have found Him of whom Moses, in the law and the prophets, did write, Jesus of Nazareth, the son of Joseph.” The exactness and fullness of this confession speaks to careful and conscientious search. And Philip has still the inquirer’s temper. A day or two subsequent to this meeting with the Greeks, we find him making for himself the most important request: “Lord, show us the Father, and it sufficeth us.”

But why, then, does this sympathetic disciple not convey the request of the Greeks direct to Jesus? Why take Andrew with him, as if afraid to go alone on such an errand? Just because the petitioners are Greeks and Gentiles. It is one thing to introduce a devout Jew like Nathanael to Jesus, quite another to introduce Gentiles, however devout. Philip is pleased that his Master should be inquired after in such a quarter, but he is not sure about the propriety of acting on his first impulse. He hesitates, and is in a flurry of excitement in presence of what he feels to be a new thing, a significant event, the beginning of a religious revolution.⁴²⁸⁴²⁸Luthardt (Das Joh. Evan. i. 102) thinks this hesitancy specially characteristic of Philip, and contrasts with it the promptitude of Andrew, as exhibited here, and also in John vi. 9. This is possible. Thoughtful, inquiring men are often unready in practical matters. His inclination is to play the part of an intercessor for the Greeks; but he distrusts his own judgment, and, before acting on it, lays the case before his brother-disciple and fellow-townsman Andrew, to see how it will strike him. The result of the consultation was, that the two disciples came and told their Master. They felt that they were perfectly safe in mentioning the matter to Him, and then leaving Him to do as He pleased.

From the narrative of the evangelist we learn that the communication of the two disciples mightily stirred the soul of Jesus. Manifestations of spiritual susceptibility, by persons who were aliens from the commonwealth of Israel, did always greatly move His feelings. The open-mindedness of the people of Sychar, the simple faith of the Roman centurion, the quick-witted faith of the Syro-Phoenician woman, the gratitude of the Samaritan leper, touched Him profoundly. Such exhibitions of spiritual life in unexpected quarters came upon His spirit like breezes on an êolian harp, drawing forth from it sweetest tones of faith, hope, joy, charity; and, alas! also sometimes sad, plaintive tones of disappointment and sorrow, like the sighing of the autumn wind among Scottish pines, when He thought of the unbelief and spiritual deadness of the chosen people for whom He had done so much.⁴²⁹⁴²⁹John xii. 37-43. See next chapter of this work, the perusal of which may help the reader to understand the emotion awakened in Christ’s breast by the request of these Greek strangers. Never was His heart more deeply affected than on the present occasion. No marvel! What sight more moving than that of a human being seeking after God, the fountain of light and of life! Then the spontaneity of these Greek inquirers is beautiful. It is something to be thankful for in this unspiritual, unbelieving world, when one and another, here and there, responds to God’s call, and receives a divine word which has been spoken to him. But here we have the rare spectacle of men coming uncalled: not sought after by Christ, and accepting Him offering Himself to them as a Saviour and Lord, but seeking Him, and begging it as a great favor to be admitted to His presence, that they may offer Him their sincere homage, and hear Him speak words of eternal life. They come, too, from a most unusual quarter; and, what is still more worthy to be noticed, at a most critical time. Jesus is just about to be conclusively rejected by His own people; just on the point of being crucified by them. Some have shut their eyes, and stopped their ears, and hardened their hearts in the most determined manner against Him and His teaching; others, not insensible to His merits, have meanly and heartlessly concealed their convictions, fearing the consequences of an open profession. The saying of the Prophet Esaias has been fulfilled in His bitter experience, “Who heath believed our report? and to whom hath the arm of the Lord been revealed?” Pharisaism, Sadduceeism, ignorance, indifference, fickleness, cowardice, have confronted Him on every side. How refreshing, amidst abounding contradiction, stupidity, and dull insusceptibility, this intimation brought to Him at the eleventh hour: “Here are certain Greeks who are interested in you, and want to see you!” The words fall on His ear like a strain of sweet music; the news is reviving to His burdened spirit like the sight of a spring to a weary traveler in a sandy desert; and in the fullness of His joy He exclaims: “The hour is come that the Son of man should be glorified.” Rejected by His own people, He is consoled by the inspiring assurance that He shall be believed on in the world, and accepted by the outlying nations as all their salvation and all their desire.

The thoughts of Jesus at this time were as deep as His emotions were intense. Specially remarkable is the first thought to which He gave utterance in these words: “Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone; but if it die, it bringeth forth much fruit.” He speaks here with the solemnity of one conscious that he is announcing a truth new and strange to his hearers. His object is to make it credible and comprehensible to His disciples, that death and increase may go together. He points out to them that the fact is so in the case of grain; and He would have them understand that the law of increase, not only in spite but in virtue of death, will hold true equally in His own case. “A grain of wheat, by dying, becometh fruitful; so I must die in order to become, on a large scale, an object of faith and source of life. During my lifetime I have had little success. Few have believed, many have disbelieved; and they are about to crown their unbelief by putting me to death. But my death, so far from being, as they fancy, my defeat and destruction, will be but the beginning of my glorification. After I have been crucified, I shall begin to be believed in extensively as the Lord and Saviour of men.”

Having by the analogy of the corn of wheat set forth death as the condition of fruitfulness, Jesus, in a word subsequently spoken, proclaimed His approaching crucifixion as the secret of His future power. “I,” said He, “if I be lifted up from the earth, will I all men unto me.” He used the expression “lifted up” in a double sense, — partly, as the evangelist informs us, in allusion to the manner of His death, partly with reference to His ascension into heaven; and He meant to say, that after He had been taken up into glory, He would, through His cross, attract the eyes and hearts of men towards Himself. And, strange as such a statement might appear before the event, the fact corresponded to the Saviors expectation. The cross — symbol of shame! — did become a source of glory; the sign of weakness became an instrument of moral power. Christ crucified, though to unbelieving Jews a stumbling-block, and to philosophic Greeks foolishness, became to many believers the power of God and the wisdom of God. By His voluntary humiliation and meek endurance of suffering the Son of God drew men to Him in sincerest faith, and devoted reverential love.

The largeness of Christ’s desires and expectations is very noteworthy. He speaks of “much fruit,” and of drawing “all men” unto Him. Of course we are not to look here for an exact definition of the extent of redemption. Jesus speaks as a man giving utterance, in the fullness of his heart, to his high, holy hope; and we may learn from His ardent words, if not the theological extent of atonement, at least the extensiveness of the Atoner’s good wishes. He would have all men believe in Him and be saved. He complained with deep melancholy of the fewness of believers among the Jews; He turned with unspeakable longing to the Gentiles, in hope of a better reception from them. The greater the number of believers at any time and in any place, the better He is pleased; and He certainly does not contemplate with indifference the vast amount of unbelief which still prevails in all quarters of the world. His heart is set on the complete expulsion of the prince of this world from his usurped dominion, that He Himself may reign over all the kingdoms of the earth.

The narrative contains a word of application addressed by Jesus to His disciples in connection with the law of increase by death, saying in effect that it applied to them as well as to Himself.⁴³⁰⁴³⁰John xii. 25, 26. This appears at first surprising, insomuch that we are tempted to think that the sayings alluded to are brought in here by the evangelist out of their true historical connection. But on reconsideration we come to think otherwise. We observe that in all cases, wherever it is possible, Christ in His teaching takes His disciples into partnership with Himself. He does not insist on those aspects of truth which are peculiar to Himself, but rather on those which are common to Him with His followers. If there be any point of contact at all, any sense in which what He states of Himself is true of those who believe in Him, He seizes on that, and makes it a prominent topic of discourse. So He did on the occasion of the meeting by the well; so when He first plainly announced to His disciples that He was to be put to death. And so also He does here. Here, too, He asserts a fellowship between Himself and His followers in respect to the necessity of death as a condition of fruitfulness. And the fellowship asserted is not a far-fetched conceit: it is a great practical reality. The principle laid down is this, that in proportion as a man is a partaker of Christ’s suffering in His estate of humiliation shall he be a partaker of the glory, honor, and power which belong to His estate of exaltation. This principle holds true even in this life. The bearing of the cross, the undergoing of death, is the condition of fruit bearing both in the sense of personal sanctification and in the sense of effective service in the kingdom of God. In the long-run the measure of a man’s power is the extent to which he is baptized into Christ’s death. We must fill up that which is behind of the afflictions of Christ in our flesh for His body’s sake, which is the church, if we would be the honored instruments of advancing that great work in the world for which He was willing, like a corn of wheat, to fall into the ground and die.

Striking as this saying is, it is not to be reckoned among those which contain a distinct contribution to the doctrine of the cross. No new principle or view is contained therein, only old views restated, the views taught in the first and second lessons being combined — death a condition of life⁴³¹⁴³¹Matt. xvi. 25; cf. John xii. 25. and of power.⁴³²⁴³²Matt. xx. 28; cf. John xii. 24. Even the very original word concerning the corn of wheat shows us no new aspect of Christ’s death, but only helps by a familiar analogy to understand how death can be a means of increase. The main use of the foregoing chapter is to show us the beginnings of that Christian universalism which Jesus anticipated in speaking of Mary’s act of anointing, and to serve as a foil to the chapter that follows concerning the doom of Jerusalem.