(23) And Jesus answered them, saying.--The words are rather the utterance of the thoughts of His own mind, which this visit of the Greeks suggests, than an answer. They are spoken to the Apostles, but the narrative is too compressed for us to know whether any answer was given to the Greeks apart from this. The explanation which is most probable is that the Greeks heard this discourse, and that it is in reality an answer to the thoughts of their hearts, and to the words they wished to have spoken to Him.
The hour is come.--This approach of men from outside the limits of Judaism who have been admitted within its pale, and who now, when priests and rulers are seeking to kill Him, are seeking to render Him homage, brings back again the thought of the scattered sheep, for whose gathering the Shepherd's life must be laid down (John 10:16-19). They are the first-fruits of the great flocks of humanity, and their presence is as the first stroke of the bell which sounds the fatal but glorious hour. That hour marked out in the counsels of God, and ever present in His own thoughts, has now come.
That the Son of man should be glorified.--This is to be accomplished in His ascension and return to the glory of Heaven. (Comp. Notes on John 17:1-2; John 17:5.) But the immediate connection implies that He regards the extension of his Messianic work, and the acceptance of His truth by the nations of the earth, as part of the glory of the Son of man. The connection implies also that He regards His own death as the dark path which must be trodden before the path of glory can be entered.
(1)The glorification of the Son of man in and through death. Verse 23. - And Jesus answereththem. Many commentators (Ewald, Godet, Hengstenberg) think that Jesus did not address the following words to the Greeks, that until he had gone through the agony of death, and entered in human nature on his Divine and mediatorial reign, the mission to the Gentiles could not commence. Tholuck supposed that the interview was over, and that the solemn words are addressed to the disciples in the presence both of Greeks and of others afterwards; but there is no such break suggested. It is more probable (with Luthardt, Edersheim, Lunge) that the Greeks were close behind Andrew and Philip, and that our Lord at once, for their advantage, as well as for that of the disciples, proceeded to explain the solemn impression made upon himself by this remarkable desire. Surely it is unnecessary to say that our Lord was anxious not to give umbrage to the priests, or to rouse the animosity of the people. Every word of the terrible address of Matthew 23, all the controversies in the temple, even the triumphal entry itself, would and did give mortal umbrage to the priestly party and to the Sanhedrim He had boldly challenged their entire position, he had smitten down their prejudices and assailed their notions of exclusive privilege, and therefore would not have shrunk, on that ground, from intercourse with devout Greeks worshipping at the feast. The words are surely said to them and about them, but in the main for the instruction of the disciples themselves. The hour is come for which he had been waiting (see John 2:4; John 13:1)-the mysterious "hour" on which his glory would depend, and the destiny of the world turn. God not only contemplates great periods, eons of time, but "acceptable years," "days of the Lord," "moments of time," as parts of the eternal plan. That the Son of man should be glorified. The "Son of man," rather than "Son of God," is the term he uses in reference to, and in the presence of, the Greeks. The highest Man is now about to assume his supreme glory, to go forth, as the mighty Man, to rule the world of men. The Son of man is about to ascend into his eternal throne, to clothe himself with all authority of judgment and mercy in heaven and earth. The glorification of the Son of man is one of the high main themes of the Gospel, and its justification is to be found in the fact that the Son of man is indeed the Logos made flesh, and the Lamb slain, and like the Serpent is being lifted up, and as the true Shepherd is laying down his life that he might take it again. The advent of the Greeks opens prophetic vistas which involve tremendous experiences of his own, and also great principles of service for all his followers. His Passion was so inextricably interwoven with his glory, that the former becomes verily the prelude of his victory and supreme exaltation. His death is but his glory. Moreover, the approach of the Gentiles suggested the universal belief in him which would follow upon his Passion and resurrection, and he" foretells that the hour of his glorification was already come" (Augustine). (See remarks in Introduction, pp. 78-80, on the several epochs in this record of the Lord's life, where the "hour" seems to strike, but is again and again postponed with a view to fresh revelations, exactly as the climax is deferred throughout the Apocalypse.)
12:20-26 In attendance upon holy ordinances, particularly the gospel passover, the great desire of our souls should be to see Jesus; to see him as ours, to keep up communion with him, and derive grace from him. The calling of the Gentiles magnified the Redeemer. A corn of wheat yields no increase unless it is cast into the ground. Thus Christ might have possessed his heavenly glory alone, without becoming man. Or, after he had taken man's nature, he might have entered heaven alone, by his own perfect righteousness, without suffering or death; but then no sinner of the human race could have been saved. The salvation of souls hitherto, and henceforward to the end of time, is owing to the dying of this Corn of wheat. Let us search whether Christ be in us the hope of glory; let us beg him to make us indifferent to the trifling concerns of this life, that we may serve the Lord Jesus with a willing mind, and follow his holy example.
And Jesus answered them,.... Not directly and particularly; he did not in plain terms signify what was his will, whether these Greeks should be admitted or not; and yet expressed himself in such a manner as shows he was not averse to it, but was pleased with it, and takes notice of it, as an evidence of the near approach of his glorification:
saying, the hour is come, that the son of man should be glorified; by rising from the dead, ascending to heaven, sitting at the right hand of God, and from thence pouring forth the Spirit upon his disciples, who should go and preach the Gospel to the Gentiles, as well as Jews; and which would issue in the conversion of many of them, and so in his glory, of which the coming of these Greeks was an earnest. But he intimates, in the next verse, that he must first die.
The hour is come.--This approach of men from outside the limits of Judaism who have been admitted within its pale, and who now, when priests and rulers are seeking to kill Him, are seeking to render Him homage, brings back again the thought of the scattered sheep, for whose gathering the Shepherd's life must be laid down (John 10:16-19). They are the first-fruits of the great flocks of humanity, and their presence is as the first stroke of the bell which sounds the fatal but glorious hour. That hour marked out in the counsels of God, and ever present in His own thoughts, has now come.
That the Son of man should be glorified.--This is to be accomplished in His ascension and return to the glory of Heaven. (Comp. Notes on John 17:1-2; John 17:5.) But the immediate connection implies that He regards the extension of his Messianic work, and the acceptance of His truth by the nations of the earth, as part of the glory of the Son of man. The connection implies also that He regards His own death as the dark path which must be trodden before the path of glory can be entered.
(1) The glorification of the Son of man in and through death. Verse 23. - And Jesus answereth them. Many commentators (Ewald, Godet, Hengstenberg) think that Jesus did not address the following words to the Greeks, that until he had gone through the agony of death, and entered in human nature on his Divine and mediatorial reign, the mission to the Gentiles could not commence. Tholuck supposed that the interview was over, and that the solemn words are addressed to the disciples in the presence both of Greeks and of others afterwards; but there is no such break suggested. It is more probable (with Luthardt, Edersheim, Lunge) that the Greeks were close behind Andrew and Philip, and that our Lord at once, for their advantage, as well as for that of the disciples, proceeded to explain the solemn impression made upon himself by this remarkable desire. Surely it is unnecessary to say that our Lord was anxious not to give umbrage to the priests, or to rouse the animosity of the people. Every word of the terrible address of Matthew 23, all the controversies in the temple, even the triumphal entry itself, would and did give mortal umbrage to the priestly party and to the Sanhedrim He had boldly challenged their entire position, he had smitten down their prejudices and assailed their notions of exclusive privilege, and therefore would not have shrunk, on that ground, from intercourse with devout Greeks worshipping at the feast. The words are surely said to them and about them, but in the main for the instruction of the disciples themselves. The hour is come for which he had been waiting (see John 2:4; John 13:1)-the mysterious "hour" on which his glory would depend, and the destiny of the world turn. God not only contemplates great periods, eons of time, but "acceptable years," "days of the Lord," "moments of time," as parts of the eternal plan. That the Son of man should be glorified. The "Son of man," rather than "Son of God," is the term he uses in reference to, and in the presence of, the Greeks. The highest Man is now about to assume his supreme glory, to go forth, as the mighty Man, to rule the world of men. The Son of man is about to ascend into his eternal throne, to clothe himself with all authority of judgment and mercy in heaven and earth. The glorification of the Son of man is one of the high main themes of the Gospel, and its justification is to be found in the fact that the Son of man is indeed the Logos made flesh, and the Lamb slain, and like the Serpent is being lifted up, and as the true Shepherd is laying down his life that he might take it again. The advent of the Greeks opens prophetic vistas which involve tremendous experiences of his own, and also great principles of service for all his followers. His Passion was so inextricably interwoven with his glory, that the former becomes verily the prelude of his victory and supreme exaltation. His death is but his glory. Moreover, the approach of the Gentiles suggested the universal belief in him which would follow upon his Passion and resurrection, and he" foretells that the hour of his glorification was already come" (Augustine). (See remarks in Introduction, pp. 78-80, on the several epochs in this record of the Lord's life, where the "hour" seems to strike, but is again and again postponed with a view to fresh revelations, exactly as the climax is deferred throughout the Apocalypse.)
saying, the hour is come, that the son of man should be glorified; by rising from the dead, ascending to heaven, sitting at the right hand of God, and from thence pouring forth the Spirit upon his disciples, who should go and preach the Gospel to the Gentiles, as well as Jews; and which would issue in the conversion of many of them, and so in his glory, of which the coming of these Greeks was an earnest. But he intimates, in the next verse, that he must first die.