12-25.
δοο
18. διὰ τοῦτο καὶ ὑπήντησεν αὐτῷ 6 ὄχλος, ὅτι ἤκουσε τοῦτο αὐτὸν πε-
a kd a , . ποιηκέναι τὸ σημεῖον. IQ. οἱ οὖν Φαρισαῖοι εἶπον πρὸς ἑαυτούς, ““"Θεω- t iv το.
ρεῖτε ὅτι οὐκ ὠφελεῖτε οὐδέν; ἴδε 6 κόσμος " ὀπίσω αὐτοῦ ἀπῆλθεν.” u Mk. i. 20,
20. Ἠσαν δέ τινες Ἕλληνες ἐκ τῶν ” ἀναβαινόντων, ἵνα προσκυνή- ν Zech. xiv.
σωσιν ἐν τῇ opty: 21. οὗτοι οὖν προσῆλθον Φιλίππῳ τῷ ἀπὸ
Βηθσαϊδὰ τῆς Γαλιλαίας, καὶ ἠρώτων αὐτὸν λέγοντες, “Κύριε,
θέλομεν τὸν ᾿Ιησοῦν ἰδεῖν.
᾽Ανδρέᾳ: καὶ πάλιν ᾿Ανδρέας καὶ Φίλιππος λέγουσι τῷ ᾿Ιησοῦ.
23. 6 δὲ ᾿Ιησοῦς ἀπεκρίνατο
"iva " δοξασθῇ 6 υἱὸς τοῦ ἀνθρώπου.
ἐὰν μὴ ὁ 7 κόκκος τοῦ σίτου πεσὼν εἰς τὴν γῆν ἀποθάνῃ, αὐτὸς µόνος µένει' ἐὰν δὲ ἀποθάνῃ, πολὺν καρπὸν Φέρει. ψυχὴν αὐτοῦ ἀπολέσει 3 αὐτήν" καὶ 6 μισῶν τὴν ψυχὴν αὐτοῦ ἐν
| αποκρινεται in NBLX 33.
entering the city with the pilgrims, and no reason is assigned for the sudden outburst of feeling. See Mk. xi. 1, etc. —Ver.19. The effect on the Pharisees is, as usual, recorded by John; they said one to another, Θεωρεῖτε . . . aw7dOev. “Do you see how helpless you are? The world is gone after Him.’’ For 6 κόσμος see 4 Macc. xvii. 14 and French ‘tout le monde”. For ὀπίσω αὐτοῦ see 2 Sam. xv. 13.
Vv. 20-36. The Greeks inquire for Fesus.—Ver. 20. "Hoav δέ τινες Ἕλλη- ves ἐκ τῶν ἀναβαινόντων . . . Among the crowds who came up to worship in the feast were some Greeks; not Hellen- ists, but men of pure Greek extraction; proselytes belonging to Decapolis, Gali- lee, or some country more remote.—Ver. 21. οὗτοι οὖν προσῆλθον Φιλίππῳ, ‘these came therefore to Philip,” pro- bably because they had learned that he knew their language; or, as indicated in the addition, τῷ . . . Γαλιλαίας, because they had seen him in Galilee. Their re- quest to Philip was, Κύριε . . . ἰδεῖν. ‘Sir, we would see Jesus’’; not merely to see Him, for this they could have managed without the aid of a disciple, but to interview the person regarding whom they found all Jerusalem ringing. Philip does not take the sole responsi- bility of this introduction on himself, because, since they, as Apostles, had been forbidden to go to the Gentiles, Philip might suppose that Jesus would decline to see these Greeks. He therefore tells Andrew (cf. i. 44; vi. 7, 8), his fellow- townsman, and together they venture to make known to Jesus the request.—Ver.
16. 23. Ἔρχεται Φίλιππος καὶ λέγει τῷ 1 αὐτοῖς λέγων, ' Ἐλήλυθε ἡ ὥῶὣα A Cia Wale ας. 24. ἀμὴν ἁμὴν λέγω ὑμῖν, 25, etc. See Bur- ton, 216. ε .. X Vers τθ 25. & φιλῶν τὴν y Mt. xiii. 31. 1 Cor. XV. 37.
* T.R. in ΑΡΧ, it. vulg. ; απολλνει in BL 33.
23. ὃ δὲ ᾿Ιησοῦς ἀπεκρίνατο αὐτοῖς, ‘““Jesus answers them,” i.¢., the two disciples, but probably the Greeks had come with them and heard the words: ᾿Ελήλυθεν 4 ὧρα ἵνα δοξασθῇ ὃ vids τοῦ ἀνθρώπου. ἔρχεται dpa is followed by ὅτε in iv. 21, ν. 25, and by ἐν ᾗ in v. 28. Burton calls it ‘the complementary ” use of ἵνα. ‘‘ The hour iscome that the Son of Man should be glorified.” Directly the glorification of the Son of Man or Messiah consisted in His being acknowledged by men; and this earnest inquiry of the Greeks was the evidence that His claims were being considered beyond the circle of the Jewish people.— Ver. 24. But second to the thought of His enthronement as Messiah comes the thought of the way toit: ἀμὴν . . . Φέρει, “except the grain of wheat fall into the ground and die, it abides itself alone; but if it die, it bears much fruit”. The seed reaches its full and proper development by being sown in the ground and dying. It is this pro- cess, apparently destructive, and which calls for faith in the sower, which disen- gages the forces of the seed and allows it to multiply itself. To preserve the seed from this burial in the ground is tc prevent it from attaining its best develop