Gentiles ask to see Jesus (Notes)

[Tuesday in Holy Week]

Saint John - Chapter 12

Excerpt from The Life of our Lord Jesus Christ by JJ Tissot (1897) 

After the taking of Jerusalem by Titus and the burning of the Temple, the cedar beams of the roof were consumed in the flames, whilst the columns fell and were most of them broken.  It was the same with the 400 other columns which upheld the roofs of the various courts.  All these masses of stone and other debris remained where they had fallen and, to drive away the Jews and the newly made converts to Christianity, the Roman governors ordered all the filth and rubbish of the town to be thrown upon the ruins, so that a regular mountain soon rose up upon the side of the Temple.  The Empress Helena, the mother of Constantine, was the first to begin to clear the way the heaps of refuse; Justinian carried on her work and, for the building of the various sanctuaries which were now simultaneously erected in the Holy Land, the remains of the Temple were utilised.  The best were reserved for the Basilica of the Nativity at Bethlehem and of the church of the Holy Sepulchre at Jerusalem, whilst that which later became the El-Aksa mosque came next and was succeeded by others.  This is why capitals exactly resembling each other are found alike in the church of the Holy Sepulchre and in the El-Aksa and Es-Sakhra mosques, which are on what was once the esplanade of the Temple.  The same workmanship can be recognized in all the remains, proving beyond a doubt the identity of their origin.  The strangers who came to the temple to see Jesus were probably from Cyprus.  Out of respect for the Master, they were not likely to address him directly, but probably preferred their request through Philip. 

Sir, we would see Jesus.. J-J Tissot

[20] Erant autem quidam gentiles, ex his qui ascenderant ut adorarent in die festo.
Now there were certain Gentiles among them, who came up to adore on the festival day.

And there were certain Greeks, &c. Some strangely suppose these to have been Jews who lived among the Gentiles, when S. John expressly says that they were Gentiles. These were partly proselytes, who had already embraced Judaism, or at least were thinking about it (so Chrysostom, Theophylact, and Euthymius), and partly Gentiles, who believed that there was One God, and who on seeing Him worshipped so reverently in the Temple, and by such multitudes at the Passover, resolved to do the same, being specially attracted by the fame of Christ’s holiness and miracles, and being desirous of seeing Him. So S. Cyril, Leontius, and Theophylact. Just as the Eunuch of Queen Candace went up to Jerusalem to worship (Acts 8:27); and Gentile kings also reverenced the Temple of Jerusalem and sent offerings to it, as Cyrus, Darius Hystaspes (Ezra 1 and 6), Seleucus, and other kings of Asia (2 Macc. 3:3).

[21] Hi ergo accesserunt ad Philippum, qui erat a Bethsaida Galilaeae, et rogabant eum, dicentes : Domine, volumus Jesum videre.
These therefore came to Philip, who was of Bethsaida of Galilee, and desired him, saying: Sir, we would see Jesus.

The same came therefore to Philip (the Apostle), who was of Bethsaida, &c. They went to Philip, in preference to the other Apostles, either because he was known to them, or was the first they met, or because in his voice and bearing he exhibited greater affability and candour, which attracted all men to him. For they did not venture as Gentiles to approach Jesus Himself, a person of such great holiness, and a Prophet, and moreover a Jew, say S. Cyril, Chrysostom, and Leontius. They request Philip therefore to mediate in their behalf.

[22] Venit Philippus, et dicit Andreae; Andreas rursum et Philippus dixerunt Jesu.
Philip cometh, and telleth Andrew. Again Andrew and Philip told Jesus.

Philip cometh and telleth Andrew (as the greater and elder Apostle), and again Andrew and Philip tell Jesus. Andrew had the greater authority with Jesus, as having been the first called, and as having brought to Him his brother Peter. Having consulted together, they mention the whole matter to Jesus before introducing the Gentiles: for they had heard Jesus say, “Go not into the way of the Gentiles” (Matt. 10:5).

[23] Jesus autem respondit eis, dicens : Venit hora, ut clarificetur Filius hominis.
But Jesus answered them, saying: The hour is come, that the Son of man should be glorified.

But Jesus answered them, &c. Do not drive away the Gentiles from me, but bring them to me. What I said before was at the beginning of my preaching, which was intended for the Jews only; but now, when my preaching as well as my life is coming to an end, and the Jews reject my preaching, I will pass over to the Gentiles. For the hour is coming, when I shall be glorified, not only by the Jews, but also by the Gentiles, throughout the whole world; I shall be acknowledged, that is, as the Messiah and the Saviour, and worshipped and adored by means of your preaching in every place.

Moreover, the glorification of Christ is the glorification of all Christians. For S. Augustine says (Serm. clxxvi. de temp.)—The Death of Christ hath quickened us; His Resurrection hath raised us up; His Ascension hath dedicated us; and (Serm. clxxxiv.) the Lord Jesus Christ ascends, the Holy Spirit descends [Both these, not S. Augustine].

[24] Amen, amen dico vobis, nisi granum frumenti cadens in terram, mortuum fuerit,
Amen, amen I say to you, unless the grain of wheat falling into the ground die,

Verily, verily, I say unto you, Except a corn of wheat, &c. Christ teaches us that His glorification would come to Him through the death of the Cross, lest the Apostles and the faithful should be offended at it. Hear S. Augustine (in loc.), “Jesus by this meant Himself. For He was the grain of wheat which had to die, and be multiplied; to die through the unbelief of the Jews, to be multiplied by the faith of all people.” 

This means, that as a grain of wheat thrown into the ground does not germinate except it die, but if it die it germinates and brings forth much fruit; so, in like manner, I must needs die, that by the merits and through the example of my death, I may bring forth many eminent and striking fruits of virtue and faith: I mean the many thousands of Martyrs, Virgins, Doctors, and Confessors, all over the world in the present and future ages. This also comes to pass in the death of Martyrs, when one dies, and many spring up in his place, and embrace the faith of Christ. 

The Church reads this passage on the Feast of S. Lawrence, and other Martyrs. Tertullian truly says (in fin. Apol.). “The Blood of the Martyrs is the seed of the Church,” and adds, “Torture us, rack us, condemn us, crush us: your iniquity is the proof of our innocence.” And again, “The more exquisite your cruelty, the more does it attract to our sect; we increase in number the oftener you mow us down.” S. Gregory (Dialog, lib. iii. cap. 39) gives a remarkable instance in S. Hermengild. He was killed by his father Leovigild, an Arian king, and thus won the king himself and his brother Recared, and the whole nation of the Visigoths, to the orthodox faith. “One, then,” says S. Gregory, “died in that nation, that many might live; and while one grain fell to the ground in faith, to win the faith of souls, an abundant harvest sprang up.”

Anagogically. Bede says, “Jesus was sown of the seed of the Patriarchs, on the field of this world, that is, He was incarnate: He died Himself alone, He arose in company with many.” Hear S. Bernard (Serm. xv. in Cant.), “Let the grain die; let the harvest of the Gentiles spring up. It was needful that Christ should suffer, and rise from the dead, and that repentance and remission of sins should be preached in His Name, not to Judea only, but to all nations; to the end that from that one Name of Christ thousands of thousands should be called Christians, and say ‘Thy Name is as ointment poured forth’ ” (Cant. 1:3).

Totus tuus ego sum 

Et omnia mea tua sunt;

Tecum semper tutus sum:
Ad Jesum per Mariam