When the procession entered Jerusalem, the “whole city was moved, saying, Who is this?” And the people said, “This is Jesus the Prophet from Nazareth of Galilee” (Matt. xxi. 10, 11). As we learn from St. Mark, Jesus went up to the temple, and there the events occurred which St. John records down to verse 36.

20. Erant autem quidam gentiles, ex his qui ascenderant ut adorarent in die festo.20. Now there were certain gentiles among them who came up to adore on the festival day.
21. Hi ergo accesserunt ad Philippum, qui erat a Bethsaida Galilaeae, et rogabant eum, dicentes: Domine volumus Iesum videre.21. These therefore came to Philip, who was of Bethsaida of Galilee, and desired him, saying: Sir, we would see Jesus.
22. Venit Philippus, et dicit Andreae: Andreas rursum et Philippus dixerunt Iesu.22. Philip cometh and telleth Andrew. Again Andrew and Philip told Jesus.

20-22. Some Gentiles, who were probably proselytes, had come to Jerusalem for the Pasch, and they ask Philip that they may see, that is, speak with Jesus. Philip consults his fellow-townsman, Andrew (John [i. 44]), and they both make known the request to Jesus. Our Lord was probably in the Court of the Jews, into which the Gentiles could not enter, so that their request meant that Jesus should come out into the Court of the Gentiles. See above on [ii. 14].

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

23. The Evangelist does not tell us whether Jesus granted an audience to these Gentiles, but goes on to record His reply to the disciples: The hour is come that the son of man should be glorified: i.e., the hour of His death to be followed by His glorious resurrection and ascension by the descent of the Holy Ghost, and the call of the Gentiles.

24. Amen, amen dico vobis, nisi granum frumenti cadens in terram, mortuum fuerit,24. Amen, amen, I say to you, unless the grain of wheat falling into the ground die;
25. Ipsum solum manet: si autem mortuum fuerit, multum fructum affert. Qui amat animam suam, perdet eam: et qui odit animam suam in hoc mundo, in vitam aeternam custodit eam.25. Itself remaineth alone. But if it die, it bringeth forth much fruit. He that loveth his life shall lose it: and he that hateth his life in this world, keepeth it unto life eternal.

24, 25. In a beautiful comparison our Lord points out that as the grain of wheat dies in order that it may fructify, so [pg 217] in the providence of God His death is necessary to His triumph and His glory. And applying this doctrine to His disciples, He points out that whoever loveth his life inordinately here, shall lose it for eternity, and he that hateth (a Hebraism for loveth less) his life in this world, keepeth it unto life eternal.

26. Si quis mihi ministrat, me sequatur: et ubi sum ego, illic et minister meus erit. Si quis mihi ministraverit, honorificabit eum Pater meus.26. If any man minister to me, let him follow me: and where I am, there also shall my minister be. If any man minister to me, him will my Father honour.

26. If any man minister to me, let him follow me. This exhortation to follow Christ in despising this life for God's sake, is addressed to all His followers, who are to minister to Him by the service of devout lives; but it is applicable in a special way to Priests, for to them belongs the privilege of the special ministry. To such as imitate Him He gives the glorious promise, that where He is, that is, in the glory of the Father, which as God He then enjoyed, and which as man He was to merit by His passion, there also shall His followers be.

27. Nunc anima mea turbata est. Et quid dicam? Pater, salvifica me ex hac hora. Sed propterea veni in horem hanc.27. Now is my soul troubled. And what shall I say? Father, save me from this hour. But for this cause I came unto this hour.