Thomas Aquinas Commentary John 12:20-26

"Now there were certain Greeks among those that went up to worship at the feast: these therefore came to Philip, who was of Bethsaida of Galilee, and asked him, saying, Sir, we would see Jesus. Philip cometh and telleth Andrew: Andrew cometh, and Philip, and they tell Jesus. And Jesus answereth them, saying, The hour is come, that the Son of man should be glorified. Verily, verily, I say unto you, Except a grain of wheat fall into the earth and die, it abideth by itself alone; but if it die, it beareth much fruit. He that loveth his life loseth it; and he that hateth his life in this world shall keep it unto life eternal. If any man serve me, let him follow me; and where I am, there shall also my servant be: if any man serve me, him will the Father honor." — John 12:20-26 (ASV)

1. Having described the glory Christ received from the help of his friends and 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 has 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.

2. 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, in Jerusalem, who came up to adore on the festival day. In effect, he is saying: not just the Jews, but the Gentiles also honored Christ.

   According to a Gloss, the reason 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 (Matthew 23:15). And so, in keeping with the Jewish rite, they went up with the others.

   But Chrysostom gives a better reason: 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 . It so happened that on the feast days, even many Gentiles would go up to Jerusalem. An example of this is mentioned in the book of Acts, which 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 (Isaiah 56:7). The fact that these Gentiles came to the temple out of devotion prefigured the conversion of the Gentiles to the faith.

3. 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 Philip. 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 (Romans 15:8). He preached to the Gentiles, however, through the apostles. And I will send some of them that will be saved to the Gentiles... and they will declare my glory to the Gentiles (Isaiah 66:19); go therefore and teach all nations (Matthew 28:19).

   This was foreshadowed when the Gentiles who wanted to see Christ did not approach him directly, but first went to one of his disciples, Philip. This was fitting, because Philip was the first to preach to those outside the Jewish rite, namely, 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 ‘mouth of the lantern.’ Preachers are the mouth of Christ—if you utter what is precious, and not what is worthless, you will be as my mouth (Jeremiah 15:19)—and Christ too is the lantern: I have given you as a light to the nations (Isaiah 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 (Jeremiah 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 pagan gods 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 (Ezekiel 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 Kings 10:24).

4. Then the news of the Gentiles’ devotion is carried to Christ. In this action, a definite order is followed, because the things that are from God are set in order (Romans 13:1). Now, it is part of the divine order that lower things are led back to God through higher things. Since Andrew ranked higher than 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 (Matthew 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 (Galatians 2:2).

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

5. Then, the passion of Christ is foretold:

   • First, Christ foretells that the time of his passion is near.
   • Second, he indicates that his passion is necessary: amen, amen I say to you, unless the grain of wheat falling into the ground die.
   • Third, he mentions the necessity for others to suffer: he who loves his life will lose it.

6. 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 eager to see him and understanding that their arrival marked the beginning of the conversion of the Gentiles, foretold that his passion was near. This is much like a person who sees a wheat field turning white and says the time has come to use the sickle for the harvest: and see the fields, which are already white for harvest (John 4:35). This is how 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.

7. 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 (Hebrews 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 tearing of the temple curtain, and so on—and with invisible signs, such as the victory by which he overcame the powers of darkness in himself (Colossians 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 strong 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 (Psalms 68:18).

   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 (Philippians 2:11).

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

   • First, he suggests its necessity.
   • Second, the benefit it brings: but if it die, it bears much fruit.

9. The necessity for Christ’s passion arises from the conversion of the Gentiles, which cannot take place unless the Son of Man is glorified through his passion and resurrection. 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, it remains alone.

   Regarding 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, not as 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 Corinthians 15:36). Now, just as the word of God, insofar as it is clothed in an audible sound, 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 produce a great harvest. Thus it is also compared to a grain of mustard seed (Matthew 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 he came to refresh and nourish our spirits, a task principally accomplished by bread made from wheat: bread to strengthen man’s heart (Psalms 104:15); the bread that I will give is my flesh, for the life of the world (John 6:51).

10. 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 (Hebrews 9:22); if I go not, the Paraclete will not come to you (John 16:7).

11. The benefit produced by Christ’s passion is given when he says, but if it die, it bears much fruit. In effect, he is saying: unless this seed falls into the earth by the humiliation of the passion—he humbled himself and became obedient unto death (Philippians 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 fruits are these:

    • The first fruit is the remission of sin: this is all the fruit, that sin is taken away (Isaiah 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 Peter 3:18).
    • The second fruit 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 ; 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 (Hebrews 10:19–20).

12. 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 point, 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.

13. Concerning what the Evangelist says about the first point, he who loves his life will lose it, everyone, 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 for that person; so, to love one’s own life is to will good for it. Therefore, one who wills absolute good for his own life loves it absolutely, while one who wills some partial good for his life loves it in a qualified way. Now, the absolute goods of life are those which make a life good, namely, the highest good, which is God. Thus, one who wills divine and spiritual good for his life loves it absolutely, while one who wills it earthly goods—such as riches, honors, pleasures, and similar things—loves it in a qualified way. He who loves sin hates his own life (Psalms 11:5); if you allow your soul to take pleasure in base desire, it will make you the laughing stock of your enemies .

14. This passage, therefore, can be understood in two ways. One interpretation is that he who loves his life absolutely—that is, in regard to eternal goods—will lose it by exposing it to death for Christ. But this is not the true meaning. Instead, the true meaning is: he who loves his life in a qualified way—that is, in regard to temporal goods—will lose it absolutely. For what will it profit a man, if he gains the whole world and forfeits his life? (Matthew 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, in regard to worldly goods—will lose it in regard 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).

15. 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 himself the present goods of this life and, for God’s sake, endures 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 (Matthew 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 earlier about the grain of wheat is consistent with this teaching. For just as Christ was sent into the world as a seed that was to bear fruit, so any temporal goods God gives us in this life are not given as the final fruit, but as a means by which 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 it for the sake of Christ to gain life everlasting: he who goes forth weeping, bearing seed for sowing, will come home with shouts of joy, bringing his sheaves with him (Psalms 126:6). 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 Corinthians 9:6).

16. Because it seems difficult to hate one’s own life, our Lord encourages us to do so, 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).

17. Regarding the first point, he does three things: he describes his faithful, he urges them to imitate him, and he indicates the reward for those who imitate him.

    First, observe the dignity of Christ’s faithful, for they are the ministers or servants of Christ: are they ministers of Christ? So am I (2 Corinthians 11:23). Thus, those who seek the things of Christ serve 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 (Philippians 2:21). Priests are servants since 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 Corinthians 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 Corinthians 6:4).

    Second, observe the glory and grandeur of Christ's faithful, for he says, let him follow me. This is as if to say: We follow the masters whom we serve. Therefore, if anyone minister to me, let him follow me, so that just as I undergo death that I might bear much fruit, so also should my servant. To follow Christ is a great glory: it is a great glory to follow the Lord ; my sheep hear my voice; and I know them, and they follow me (John 10:27).

    Third, note the blessedness of the faithful, for where I am—not only in place, but also in sharing his glory—there also will my minister be: wherever the body is, there the eagles will be gathered together (Matthew 24:28); he who conquers, I will grant him to sit with me on my throne (Revelation 3:21).

18. 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. Earlier we 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 Samuel 2:30). Thus, the Father of Jesus will honor one who ministers to Jesus, not seeking his own things, 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 could be said that Jesus said this to show how intimately his servants are related to him, since 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. As 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 (Romans 8:29).