I. JOURNEY FROM JERICHO. Jerusalem is at an elevation of three thousand six hundred feet above Jericho in the Jordan valley. The distance between the two cities is upwards of fifteen miles. Travel-stained and weary with this uphill journey, gradually ascending all the way, our Lord stayed over sabbath with the family of Bethany, where he got rested and refreshed. Bethany, which St. John calls "the town of Mary and her sister Martha," is fifteen furlongs, or nearly two miles, from Jerusalem, and gets its name from the fruit of the palm trees that once flourished, there, signifying "house of dates." It is now called Azariyeh, from the name of Lazarus, and in memory of the miracle wrought in raising him from the dead. Next day, being the 10th of Nisan, or 1st of April - the day on which the Paschal lamb was set apart - was the day chosen by him, who is our true Paschal Lamb, for his public entry into Jerusalem, there to be sacrificed for us. Of the caravan of pilgrims that accompanied our Lord and his disciples in the journey from Jericho, some had proceeded onward direct to the holy city; others had pitched their tents in the wooded vale of Bethany; and others, again, on the western slopes of Olivet, opposite to and in full view of the city. Those who bad advanced to Jerusalem had, it is probable, brought word thither of the approach of the Prophet of Nazareth.

II. PUBLIC PROCESSION. The life and ministry of our Lord were fast drawing to a close. The time of his departure was at hand. There is no longer need of enjoining secrecy with regard to his miracles, or of concealment in respect of his office, lest public excitement might ensue, or lest his work might be interfered with or interrupted by the opposition of enemies, before the seed of truth, which he had sown by his discourse's and parables, should get time to take root in the public mind. Publicity rather than secrecy is now needed. The great Passover Lamb is to be sacrificed, and so the Priest is on his way to the place of sacrifice; the Prophet is going up to the house of God to renew the work of reformation, to rectify abuses, to restore, or at least exhibit, the purity befitting the service of the sanctuary, and to teach daily, as he did, in the temple. Above all, the King is going up to his capital; the daughter of Zion is to receive her King with rejoicing. Hitherto he had indeed gone about continually, doing good, yet with little or no outward show; save by the crowds that followed for healing or hearing, and on some rare occasions and with some signal exceptions, he had been little recognised, being rather "despised and rejected of men." Now the time has come for him to announce his kingdom and claim the honor of a King. The public avowal of his dignity, the official declaration of his Messiahship, and the formal proclamation of his kingdom, now behoved to be made. He was now going to assert his right to reign. Now, for the first and only time, he assumes somewhat of royal state in entering his metropolis. Nor yet was there anything very great or very garish in this exhibition of royalty; the whole was carried out in lowly guise. Christ was indeed a King, but King of the realm of truth; and his entrance into Jerusalem was a royal procession - a right royal one, though in a spiritual sense. He was King, but not such a King as the multitude, and even his disciples, expected. He was not a King coming with chariots and horses, with battle-bow or weapons of war, as earthly rulers and worldly conquerors; but "just, and bringing salvation." He was the spiritual King of an unworldly, but universal and unending kingdom.

III. OMNISCIENCE APPARENT IN HIS ORDERS. In the directions which our Lord gives his disciples, probably Peter and John, to go to the village over against them - perhaps Bethphage, which means "house of figs" - there are several particulars so precise, minute, and striking, that they imply superhuman knowledge. How else could he tell them beforehand

(1) that immediately on entering the village they would find an ass and her colt;

(2) that they were not loose, but tied, and so ready to be employed by their owner;

(3) that that colt had never been tamed, or broken in, and that no man had ever sat on its back;

(4) the exact position in which the colt would be found - not in the courtyard, but outside; at the door, yet not in the public street, but on a road that ran round (ἀμφόδου) the rear of the house or village;

(5) that in case of any demur on the part of persons standing by, they should reform them for whose use it was required; and

(6) that the ready consent of the owner would be obtained - "and straightway he will send them"? Another reading of this latter clause has the future, and adds πάλιν, so that the sense is, "He [Christ] will send it back again."

IV. THE HUMBLE YET HEARTY PAGEANT. All was done as had been directed. The colt was brought and led quietly along, its mother by its side, accompanying it. Then the disciples cast their abbas, or outer garments, on them, and set Jesus upon them - ἐπάνω αὐτῶν being either on the garments, or on one of the animals. The former view is that of Theophylact, who refers the pronoun to the garments, saying, "Not the two beasts of burden, but the garments;" so also Euthymius, Beza, and many others. Many explain the pronoun of the beasts of burden, but understand it variously - some supposing our Lord to have mounted them alternately; others supplying τινός, as Krebs and Kuinoel; and others, again, having recourse to an enallage of number; while some copyists have ventured to substitute αὐτοῦ or αὐτῆς. The intention of the disciples was to do their Master royal honor in the true Eastern style of improvising, and just as in Old Testament times, a throne had been extemporised for Jehu, as we read in 2 Kings 9:13, "Then they hasted, and took every man his garment, and put it under him [Jehu] on the top of the stairs, and blew with trumpets, saying, Jehu is king." Scarcely had the disciples prepared the housing and got their Master mounted on the colt thus caparisoned, when the very great multitude, or rather the most part of the multitude, not to be outdone in devotion and loyalty, strewed some their garments, while others cut down branches off the trees or out of the fields (ἀγρῶν, read by Tischendorf and Tregelles), and spread them in the way. Thus the streaming multitude from Galilee, from Bethany - some before, some behind the central figure of the Savior - tapestried the line of march with their garments, or strewed it with fronds (στοιβάδας, a rare word, as if στειβάδας, from στείβω, to tread; and thus, that which is trodden on, a litter of leaves or bed of small leafy branches, then the material of such, viz. young branches). It may perhaps be worthy of note, that in the former case the aorist (ἔστρωσαν) is used to denote the throwing down of their garments as a thing done readily and at once; while the cutting of the branches and the spreading of them in the way, as requiring mere time, are expressed in the imperfect; that is, they kept cutting them and continued strewing them as they proceeded. Many similar tokens of honor and respect are on record, and practiced even to the present day. Thus, when Mordecai issued from the palace of Ahasuerus, the streets (Targum on Esther) were strewn with myrtle; like honor was shown to Xerxes by his army before crossing the Hellespont; so also, as we are informed by Robinson, in his 'Biblical Researches,' the Bethlehemites threw their garments under the feet of the English consul's horses at Damascus, when they had come to implore his aid. In the 'Agamemnon' of AEschylus, too, we read that the doomed monarch, when entering the palace on his return to Mycenae, was, in imitation of the barbaric pomp of Eastern kings, tempted to walk on costly carpets.

V. A PEACEFUL THOUGH TRIUMPHAL PROCESSION. The lowliness of the animal was in keeping with the character of the procession. It was humble, yet right royal. The ass in the East is stately, sprightly, sleek, and shiny; it is highly esteemed, and employed alike for work and riding. Persons of rank used it commonly for the latter purpose. Thus we read of Balsam, of Caleb's daughter, and of Abigail riding on asses. Moses' wife rode on an ass, as she went down with her husband from Midian into Egypt. At a still earlier period it was the same animal that Abraham rode on that eventual day, when, rising early in the morning, he saddled his ass and went to offer his son Isaac in sacrifice. It was, moreover, the animal on which the judges of Israel rode, as we learn from such passages as the following: - "Speak, ye that ride on white asses, ye that sit in judgment;" so also Jair the Gileadite, who judged Israel two and twenty years, "had," as we read, "thirty sons that rode on thirty ass colts, and they had thirty cities." We have evidence of the same in Jacob's blessing of his sons, when he says of Issachar that he is "a strong ass, couching down between two burdens." Animals unyoked or unused were employed for sacred purposes; thus, in Numbers 19:2, it is written, "Speak unto the children of Israel, that they bring thee a red heifer without spot, wherein is no blemish, and upon which never came yoke;" again, in 1 Samuel 6:7, "Now therefore make a new cart, and take two milch kine, on which there hath come no yoke." Thus it was every way suited to the procession, sacred and solemn, peaceful and royal, that advanced on this occasion towards Jerusalem. The horse, on the other hand, would have been unbecoming in such a procession, since the horse was the emblem of war from an early to a late period in Hebrew history; thus, in Exodus 15 we read, "Sing ye to the Lord, for he hath triumphed gloriously: the horse and his rider hath he thrown into the sea;" and also in Jeremiah 8:6, "Every one turned to his course, as the horse rusheth into the battle."

VI. THE PROCESSION FROM THE CITY. Another crowd of persons, passing out of the city gates, crossed the Kedron, and advanced in one long continuous line up the opposite side of Olivet till it met the procession that accompanied our Lord. The persons that composed this crowd had been attracted by the miracle of the raising of Lazarus, and they bore their willing testimony to that stupendous fact, as St. John informs us (John 12:17), where we read ὁτι, that, instead ὁτε, when, " The people therefore that was with him bare record that he called Lazarus out of his grave, and raised him from the dead." The people from the city bore in their hands palm branches, the emblems of victory. In the ancient games the crowns were various - olive, laurel, pine, or parsley; but in every game the victor bore in his hand the palm branch of victory. Accordingly, with these palm branches in their hands, they welcomed him as victorious over death and the Conqueror of the king of terrors. Soon the crowd from Jerusalem and the multitude from Bethany met and mingled; and now all united formed one grand triumphal procession, the like of which had never climbed or crossed that hill. before.

VII. THE ENTHUSIASM. The enthusiasm had reached its height. Hitherto the acknowledgment of the Savior's kingly power was confined to actions - those of himself and his disciples; now the multitudinous voices of the united crowd made the welkin ring with shouts of triumph. The proclamation, no longer limited to action, now found utterance in words - words in which the men of Bethany and the people from Jerusalem all took part, saying, "Hosanna to the Son of David!" as we have it in the Gospel by St. Matthew. This term "Hosanna! "was originally a supplication, signifying "Save now!" and thus some understand it here, "Grant salvation to the Son of David!" as the Hebrew verb from which it comes is sometimes followed by a dative. It would in this way be nearly equivalent to "God save the king!" It may, however, be better understood as a joyful acclamation of welcome to the Savior-King long promised, but now present, like the Io triumphe of the Romans or the paean of the Greeks. "Blessed is he that cometh in the Name of the Lord!" Here we have one of the designations of Messiah, who was spoken of as the Coming One; ages had passed, but still his arrival was a matter of expectation; centuries had roiled away, but his advent was still future. And now that he has come, it is in the name, invested with the authority and bearing the commission, of the great Jehovah. He came as the Vicegerent of God on earth, and as the Mediator for man with heaven. On the occasion here referred to, the crowd accorded him a most cordial welcome and received him with truly regal honors. So enthusiastic were they in the reception of their Messiah, that they did not confine themselves, in expressing their gratulation, to the well-known words of the familiar psalm; carried away with the outburst of general joy, they expressed in their own spontaneous utterances their fond anticipation of his Messianic reign, saying, "Blessed is the kingdom that cometh, the kingdom of our father David!" for David was the great theocratic king, and eminently typical of Messiah's kingly power. "Hosanna in the highest! that is, the highest places or the highest strains. So difficult did they find it to express their exuberant joy, and to vent their feelings of jubilation, that they appealed to Heaven itself to give its sanction, and called as it were on the heavenly hosts to join them and take part in their exultation, heaven and earth being presumed of one accord and in perfect unison on the subject. Another explanation makes the words mean in the highest degree," in order to convey still greater intensity of feeling; while a third regards it as an address to the Most High, equivalent to "O thou that dwellest in the heavens, save, we pray; for all salvation owns thee as its Source!"

VIII. FULFILMENT OF OLD TESTAMENT SCRIPTURE. The fulfillment of Zechariah's prophecy is here noticed by St. Matthew. "Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass," is the prediction in Zechariah 9:9; or the exact rendering of the last clause may rather be, "and sitting upon an ass (chamar), even a colt (air), son of she-asses (athonoth)," the ve being exegetical. The evangelist, in quoting the prophet's words, informs us that the purpose of what now transpired was their fulfillment. The meaning of ἵνα here, as in other similar passages, is either telic, or final, "in order that;" or ecbatic, that is, eventual or consecutive, "so that." If the word be taken in the former sense, it marks the Divine purpose, and with God purpose and result are coincident; if in the latter sense, it is a consequence, or the evangelist's reflection on the circumstance of what had been foretold being duly fulfilled. That ἵνα had acquired in later Greek a weakened or modified meaning, so as to stand midway between purpose and result, or even to denote the latter, is pretty generally admitted.

IX. PRACTICAL REMARKS.

1. A cause of circumspection. This is one practical effect of Christ's omniscience. He had perfect knowledge of the state of matters in and round the village whither he sent his two disciples on the errand we here read of. He told them beforehand where the animal he wanted would be found and how it would be found - the how and where; the inquiry that would be made of them and the answer they were to return, and the readiness with which the desired permission would be granted them. It is a natural and indeed necessary inference that he is equally acquainted with ourselves - our persons, situations, and circumstances. He knows perfectly the great things and the little things of our histories; our condition and conduct in matters the most minute, as well as in those we deem of most importance. From all this we learn the necessity of circumspection. The old Roman wished his house so constructed that all that transpired inside might be seen outside - that to the eye of every passer-by the interior of his dwelling and all that was done in it might be visible. The Savior's eye penetrates not our houses merely, but our hearts. All we think, as well as all we say and all we do, is every moment uncovered to his inspection and open to his cognizance. How circumspect, then, we should be! Who would not shrink from having exposed to the view of neighbor or friend or kinsman every thought that lies deep down in the recesses of his heart? Who would care to have every word he utters in the secret chamber made known to his fellow-man? And who would feel quite at ease if he knew that the eyes of some great man or nobleman or prince rested on all his actions throughout an entire day? How careful we are to have things presented in the best possible light, when we expect the presence of some person of consequence or superior rank for the space of a few hours! Oh, then, how we should feel chastened and subdued by the thought that One greater than even the greatest of the kings of the earth knows all we do, hears all we say, and is cognizant of all we think; and that, not for a few hours of a single day, but every hour of every day! Surely this reflection, if duly realized, would be a powerful help to make us circumspect in thought and word and work, guarding our hearts, "for out of them are the issues of life," "keeping the door of our lips that we offend not with our tongue," and using circumspection in all our works and ways.

2. A source of consolation. The presence of a friend is often most encouraging. The consciousness that a friendly eye is upon us in time of difficulty, or emergency, or at some critical juncture, is a source of strength, inspiring with courage and stimulating to energy. In sorrow or suffering, also, a sympathetic eye goes a long way to give relief, or, where that is out of the question, to sustain us in our sufferings. But to know that from behind the silent blue of the arching heaven a friendly eye is ever on us, a friendly heart ever beats in sympathy with us, a friendly hand is ever stretched forth to wipe away the tear of sorrow, is a source of comfort unfailing as unspeakable. The little things that vex us, the heavy griefs that crush us, our afflictions, whether physical, or mental and more inward, are known alike to that Friend who never changes, and who never fails nor forsakes us.

3. A ground of confidence. The fulfillment of God's Word in the past and at the present is one of the surest grounds of confidence in time to come. St. Matthew, writing in the first instance for Hebrew Christians who had the prophecies in their hand, and were thus in a position to compare prediction with performance, and having, besides, a special propensity in that direction, is careful to note the fulfillment of prophecy, and to draw the attention of his countrymen to the fact. The prediction referred to in this passage had preceded its fulfillment by five centuries and a half; but it did not fail. God's words are "pure words: as silver tried in a furnace of earth, purified seven times;" not one of them shall ever fail or be falsified.

"How firm a foundation, ye saints of the Lord,
Is laid for your faith in his excellent Word!"

4. Human inconstancy. A heathen moralizes on the fickleness of popular favor; it is changeable as the breeze. The psalmist no doubt had experience of it, when he hastily concluded and hurriedly said that all men are liars; but though his generalization was, as subsequent experience taught him, too sweeping, yet he had had sufficient ground for his statement just then. Hence we have the salutary caution in another psalm, "Trust not in princes, nor man's son." Paul upbraids the Galatians with their changeableness, when he says, "I bear you record, that, if possible, ye would have plucked out your own eyes, and have given them to me. Am I therefore become your enemy, because I tell you the truth?" A great and good man, now with God, having had a bitter experience on one occasion of the variableness of human favor, wrote down in his diary the cool but cutting words, "Is it strange that men and the moon should change?" Yet never were the fickleness and consequent worthlessness of human popularity so strikingly exemplified as in the case of the crowd that shouted long and lustily, Hosanna. Hosanna in the highest! but just four days after, and before the week was out, cried long and loudly, "Crucify him! crucify him!" What a lesson is thus taught the follower of Jesus! What a warning to set little store by human favor and popular applause!

X. THE TEARS JESUS SHED OVER JERUSALEM.

1. The sight of the city. Of the three roads that led over the Mount of Olives - one between the two northern crests, a second right over the summit, - the third, or southern, then as now the main road, and the one most frequented from Bethany, was that by which the procession was approaching the city. At a spot where it winds round the southern ridge of the hill, the city, by a turn of the road, is at once brought full in view. At the descent from this shoulder of Olivet, "when he was come near, he beheld the city," looking across the Valley of Jehoshaphat. Its temple, its buildings, its dwellings, rising full before him, were all seen in the clear air of a Judaean sky; at the same time, its guilty inhabitants and their future fate were equally open to his eyes.

2. Jesus weeps. He paused and pondered. The sight of that splendid capital, the knowledge of its crimes, the remembrance of God's mercies, the thought that it might have been spared if, like Nineveh, it had known the day of its visitation and the things that belonged to its peace, - all these considerations awoke the sorrow and called forth the sympathy of the Savior. "Jesus wept over it," as St. Luke informs us. He dropped a tear in silence (ἐδάκρυσεν) at the grave of Lazarus, a departed friend; but in view of the doomed city of Jerusalem he shed a flood of tears, weeping aloud (ἔκλαυσεν). But while his tears testified his love and showed his tenderness, his lips pronounced the city's fearful doom.

3. His affecting apostrophe. "If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace!" Jerusalem had its day, and in vain was that day protracted. "If thou hadst known, even thou," O ill-fated city; even thou, with all thy guilt; even thou, who hast so long abused the forbearance of a long-suffering God; even thou, who hast been so often reproved, and yet ever hardened thyself against reproof; even thou, who hast had so many warnings from the prophets of God and apostolic men; even thou, whose children I would have gathered as a hen gathereth her chickens under her wings; if thou, oven thou, after so many days of mercy and of privilege have been misspent, after so many days of grace have been lost and for ever; if thou, even thou, hadst known, at least in this thy day, in this thy last day of privilege and of promise, in this thy last day of heavenly ministration, in this day of merciful visitation still thine, though the eleventh hour of thy existence and the eve of thy destruction! Never was apostrophe to place or person so tender, and never was aposiopesis so terrible; for the sentence is suddenly broken off and left unfinished; the clause which should state the consequence is omitted. After this omission the Savior pauses, and then adds, "But now they are hid from thine eyes." The sentence might be taken as the expression of a wish: "Oh that thou hadst known the things that belong to thy peace!" and the sense would have remained the same and the sentiment equally solemn.

4. Application to ourselves. Our Lord's address on this occasion is as practical as it is pathetic. Personally applied, what an appeal it makes to each one of us! Jerusalem had its day, patriarchs and prophets had their day, evangelists and apostles had their day, ancient Jews and early Christians had their day, the apostolic and other Church Fathers had their day, the schoolmen and the reformers had their day, our forefathers and the men of preceding generations had their day; but "our fathers, where are they? and the prophets, do they live for ever?" Now, the present is our day. God says to each of us - This, the present, is thy day! Let conscience re-echo the solemn truth, for the past is gone, and gone for ever; the future is to come, and may never come to us; the present is all we can call our own. This, then, is our day; for "now is the accepted time, and now is the day of salvation."

5. The purpose for which it is vouchsafed. Day is not merely a measure of time, or portion of duration, or period of light, or a unit of a month or of a year, or a fragment of existence, made up of so many hours; it is that season for getting good and doing good which God has given us, and which he has assigned us for accomplishing the work for which he sent us into the world. It is thy day, reader; for God has given it to thee for a great purpose, and that purpose is the securing of thine own eternal well-being and the welfare of thy fellow-creature, and in both the glory of the great Creator. It is thy day; for it is thy property as long as Heaven is pleased to continue the boon. It is thy day; but not thine to waste or misspend; it is not thine to while away, or trifle away, or sin away, at thy option. It is thine; for it is a talent lent, a treasure given you by God, and for which thou shalt have to render an account. It is thy day for imitating the Savior in working the work of him that sent thee: and "This is the work of God, that ye believe in him whom he hath sent;" "This is his commandment, that we should believe on the Name of his Son Jesus Christ;" this is thy day for attending to the conditions of peace, the things that tend to and make for peace, such as the righteousness of Christ received by faith, repentance of sin, and reformation of life. It is thy day for cultivating personal and practical religion in thine own soul; thy day, moreover, for the discharge of the duties of relative religion, because, in a certain sense, every man should be his brother's keeper, and no man is to live wholly to himself, or to seek entirely and selfishly, and therefore sinfully, his own things only, but to look also upon the things of others. It is thy day to do something for God, something for the Church, something for the world, endeavoring to leave it better than you found it - something useful in thy day and generation. - J.J.G.

These Greeks belonged to those numerous Gentiles who, like the Ethiopian eunuch (Acts 8) had embraced Judaism and came to Jerusalem to keep its festivals. They must be carefully distinguished from the Jews (Hellenists) speaking the Greek language, who dwelt in heathen lands. The spacious court of the Gentiles was devoted to these proselytes according to the words of Solomon (1 Kings 8:41-43). If these strangers witnessed the entry of Jesus, and were present at the expulsion of the sellers — an act by which Jesus restored to its proper use the only part of the sanctuary open to them — we can all the better appreciate their desire for nearer acquaintance with such a person. Assuredly they did not, like Zacchaeus, want merely to see Jesus with their bodily eyes; for such a purpose there was no need of Philip's intervention, since they might have seen Him as He passed through the court. Besides, the solemnity of our Lord's reply obliges us to attribute a more serious intention to this step. What they desired was to have a private conversation on religious subjects. How do we know even whether, having witnessed the opposition He encountered from the rulers of His own nation, they did not desire to invite Him to turn to the Gentiles who would better appreciate such a sage than these bigoted Jews? Eusebius has preserved the memory of an embassy sent to Jesus by Abgarus, king of Edessa, in Syria, to invite Him to take up His abode with Him, and to promise Him such a royal welcome as should compensate Him for the obstinacy with which the Jews rejected Him. This fact is not without resemblance to the one in the text, and in which we behold, in one of the first demonstrations of the heathen world in favour of the Gospel, the first indication of that attraction which its moral beauty was soon to exercise over the whole human race. Jesus was undoubtedly, at the time, in the court of the women, which was entered after crossing that of the Gentiles, and in which He frequently taught. The term "approached" has a certain tone of gravity and solemnity. The address, "Sir," shows the respect they felt for the disciple of such a Master. "They desired," expresses an action begun and awaiting its completion, the answer of Philip. Θέλομεν — "We have decided to..."; procure us therefore the means — "to see." These strangers used the most modest expression: to see Him more closely. The fact that Philip was of Bethsaida may serve to explain why they applied to him. They came perhaps from Decapolis on the other side of the Sea of Galilee, where were several entirely Greek cities. It is remarkable that Philip and Andrew are alone those whose names were of Greek origin. The Greek name went hand in hand with the Greek culture, Mark the cautious character of Philip. He feels the gravity of the step he is asked to take, and before asking Jesus to deviate from His habitual conduct (Matthew 15:24) brings the matter before Andrew, who in all the catalogues of the apostles is placed next to Philip, and are mentioned together in chapters 1 and 6. It is probable that the latter, the more vigorous and decided character, was the spokesman, and that this is the reason why his name is placed first. Why did this circumstance make so profound an impression on Jesus? First it aroused within Him the feeling of His sovereignty over the Gentile world. Religious wants expressed by Gentiles and to Him! It is, as it were, the first bursting forth of a new world. But this sovereignty could only be realized so far as He should Himself be freed from His Jewish covering and raised to a new form of existence. Hence His thoughts turned to Calvary. Hence, instead of answering yes or no to the question, He was absorbed in the reflections it called forth, The Gentiles were knocking at the door of the kingdom of God: it was the signal that a decisive hour had come —

(1)For Himself (vers. 23-30);

(2)For the human race (vers. 31-33);

(3)Especially for Israel (vers. 34-36).

(F. Godet, D. D.)

It is one of the many curious things that assure us that the Gospels themselves are substantially fragments out of the real life and times of Jesus Christ, that these men should be Greeks, at that time probably the most inquisitive and newsy race on earth. They had come, I presume, from Corinth or Ephesus; and, when they went back home, the first question would be, "What's the news?" Now, the news was Jesus. He was just then the common subject of discussion; and it would be a great thing for them, when they got home, to say, "We have seen Jesus, and talked with Him." And the answer of Christ, though it seems at the first glance to be no answer at all, touches the very heart of all such question and answer, and is, beside that, a beautiful instance of the rich, transcendental nature of this Son of God: "Except a corn of wheat," etc. As if He would say, "These men want to see Me. What can they gain by that? What they will see is not Me. The root is not the flower. This common, footsore man, with this poor brown face, so thin and worn that men think I may be nearly fifty, while I am but thirty — what can I be to men whose ideal is Apollo? My simple words about God and man, and duty and destiny, would be foolishness to them. Let them wait until the world burns with the lustre of what is sprung out of Me. When I have whispered my comfort and confidence to millions of desolate souls; when I have created new homes for purity and peace to dwell in, and brought men and women and children back to the Divine will; when the love and truth and self-sacrifice of which God has made me, though I seem but a poor peasant, shall have done what all the genius of all the ages has failed to do; when I have hushed the fevered heart of the world to rest, and quickened it into a new life — then they can see Me. But I must die to live."

(R. Collyer, D. D.)

There were two manifestations of our Lord to the Gentiles. One took place at the beginning and the other at the close of His life. The Magi, the wise men of the East, came to the cradle of Jesus; the Greeks, the wise men of the West, came to His cross. The old world of the East, with its exhausted history and completed revelation, came to the cradle of the Child of Promise to receive a fresh impulse, to share in the new creation of God and rejuvenescence of the world. The new world of the West with its mobile life, its ever expanding history, its glowing hopes and aspirations, came to the cross of the Redeemer that it might receive a deeper earnestness and a higher consecration. In these two Epiphanies we see harmoniously united the two great systems of pagan religion which separately were but a mere fragment of the truth, and contained no hope or promise of blessing for man. The Orientals had the humiliation of the Godhead as dimly shadowed forth in the Avatars of Vishnu and Buddha; the Greeks had the exaltation of manhood as shown in the apotheosis of the heroes of the Pantheon. Thus appropriately the representatives of the wisdom of the East and the West came respectively to the birth and death of Him who, though He was the equal of God, yet took on Him the form of a servant, and whom God had highly exalted, giving Him a name which is above every name. Equally significant were the symbols of the two manifestations. In both cases they were borrowed from the field of nature. The one was a star, the other a corn of wheat. The star of the wise men of the East — the watchers of the midnight heavens — was changeless as the life and religion of the East. It rose and set, and moved in its orbit forever the same. The corn of wheat of the Greeks — those restless searchers into the meaning of everything on earth — grew to more and more, and exhibited all the changes and variations of life. The one was a symbol of the night with its dreams and mysteries and spiritual thoughts; the other of the day with its stern facts and active duties and daily bread. "Sir, we would see Jesus" was but another form of the old question which the wise men asked, "Where is He that is born King of the Jews?" The wise men of the East were guided to Christ by a star, a dead silent object of nature. But the Greeks were guided to Him by the living voice and hand of man. And how characteristic was this circumstance of the difference between the Orientals and the Greeks! The Orientals shaped their philosophy and religion in the changeless desert, under the passionless starry heavens, from the calm contemplation of the objects of nature which entered so largely into their worship. The Greeks shaped their philosophy and religion amid the ever-changing haunts of man, and in contact with the busy work of everyday life. Not through the sympathy of nature, but through the fellowship of man, did they rise to their conception of man's origin and destiny, and their solution of the profound mysteries which surround his present and future. It was fitting therefore that they should be guided to Christ, in whom all their hopes should be fulfilled, and all their mysteries solved, not by a star but by their fellow men.

(H. Macmillan, D. D.)

This is a companion picture to the visit of the Magi — science and thought seeking Christ. The Magi, on the one side, are the representatives of the world's godly scientists, the forerunners of the Galileos, the Keplers, the Newtons, and the Faradays, who never stop at laws but reach to their giver, "from nature rise to nature's God;" who refuse to see the world as a stage only on which man may stand or strut, may display his energy or magnify his pride, but who see it as an "altar stair that slopes through darkness up to God," and on which it becomes man to kneel and pray. The Greeks, on the other side, are the representatives of the world's godly philosophers, the theistic thinkers; they are the forerunners of the Augustines, the Aquinases, the Anselms, and the Pascals — the men who rescue philosophy from being the painted priestess of pride and purify her to be the sweet handmaid of Christ. "Where is He that is born King of the Jews?" "Sir, we would see Jesus."

(G. M. Grant, B. D.)

I. THE GREEKS. Three peoples prepared for Christ's coming and three languages waved above His cross. Jewish religion, Roman arms and government, Greek thought. The philosopher connects preacher and politician.

1. In an age far back, when thought had become enslaved in the falsified civilizations of the Nile and Euphrates, an asylum was found in Greece. For five centuries the Greeks marched at the head of humanity. All gathered round the torch of Greek genius. Meanwhile Greek language had been fashioned into the most perfect vehicle of thought ever developed. Neither Hebrew nor Latin had the copiousness or flexibility necessary to deal with a new world of spiritual realities. And this so rich and copious became all but universal. And what a marvellous intellect wielded this weapon. To them was entrusted the brilliant but sad task of demonstrating for all time the necessary failure of culture to regenerate man. The grandeur of the effort is the measure of the greatness of the failure. Their intellectual labours were those of Titans. Of this mission and failure the apostle reminds the Corinthians (1 Corinthians 1:21, etc.).

2. At the hour when the failure was most evident. When instead of being brought nearer to heaven and God man was halting between a superstition which believed everything and a scepticism which believed nothing these Greeks said, "We would see Jesus."

3. They were proselytes, Greek correspondents of the Roman centurion, brothers of thousands in India today who are Christian theists halting at the "gate" of baptism. We can picture the processes by which they reached their position. Born where decorous belief in mythology was professed; then emancipated into a vague scepticism by the speculations and criticisms of the schools (what Western science and literature are doing in India); then plunged into dead, unproductive negation, the spirit protesting, and the longing after positive truth eventually triumphant. The Jewish scriptures reach them, and there they find at least something of that for which they yearned; a warrant for the vague belief throughout the East of the advent of some great one in Judea. The project would be started and carried out to visit Jerusalem. How disillusioned they become at the sight of its secularities. They are permitted to enter the Temple no further than the Outer Court; and how little to solemnize they see there — tables of money changers, cattle, etc. Then comes Palm Sunday, and the benign form "riding on an ass's colt." Who is this? Jesus. Then follows the cleansing of the Temple. They talk it over. Something more than curiosity awakes within them — a revival of those hopes which the vitiated moral atmosphere had killed. They make up their minds to seek a personal interview, which brings us to —

II. THE REQUEST. On two other occasions we hear of a similar desire. Herod, "that fox " (Luke 23:8), had his wish gratified to his condemnation — for Jesus answered him nothing; to such as he our Lord's lips are closed. Zacchaeus (Luke 19:3) was also gratified and salvation brought to his house.

1. The request is marked by directness and simplicity, yet there is more in it than lies on the surface. In their minds a train of possibilities hung upon that "seeing." Jesus might turn out to be a Messiah, or only a kindly enthusiast or a popular idol.

2. But there was much more in it than they knew. They occupied a representative position and spoke for a vast constituency — the devout souls of all time who cry for a Saviour.

III. ITS EFFECT. "The hour is come" must have seemed a strange outburst in such a connection; but we can trace the connection easily.

1. Christ saw in them the first fruits of the full harvest of heathen lands — the advance guard of the multitude which no man can number. All that was needful for Him to do as a teacher was now done; what remained of His regenerative mission could be done only by dying. So He goes on to discourse concerning the life efficacy of His death.

2. Christ does not appeal to the Prophets concerning His death as He does when addressing His disciples, but appeals to the secretly prophesying mystery of nature — the prophecy of a Redeeming Death which they could discern everywhere around them, and on which philosophy had long speculated, the mystery of life through death. Only by dying could His Divine energy be set free and exerted for the life of all.

3. This analogy was appropriate to the Greeks. They had sought their ideal of life, not in self-renunciation, but in beauty, strength, self-satisfaction. Their ideal Was embodied in Apollo, the very opposite of Jesus, who was "without comeliness" and whose emblem was a cross. The lesson of dying to self was what their race most lacked and therefore most needed.

4. The influence of that inter. view would never pass away. That grandest prayer, the voice from heaven understood according to spiritual capacity — all that would abide as an instruction and power of life forever.

(G. M. Grant, B. D.)

I. THE LONGING TO SEE JESUS IS A MATTER OF CONSTITUTION NOT EDUCATION (ver. 20). These were not Jews, and their visit grew up out of heart want. Man's need and God's supply must be contemplated together. Religious experience begins in the natural seekings of our constitution, and ends in the gratification of some higher ones which are supernatural. The natural desires demand direct communion with God; but the supernatural are created by the disclosure of a possible purity, and these demand to be led to Christ as a sacrifice.

II. SPIRITUAL INQUIRY AFTER CHRIST IS SOMETIMES LITTLE MORE THAN RESTLESS CURIOSITY (ver. 21). These men could not have known just what they wanted. The soul has vague but sincere wishes for something it does not possess — "an aching void." Partly from need and curiosity the Greeks came to ask. Fire ascending seeks the sun; we can imagine some flames so buffeted by winds as to render it consistent for them to say, "We would see the Day-God"; or some compass needles disturbed praying, "We would see the North Pole!" For these constitutional desires will not long tamely bear to be denied of their proper rest.

III. MANY MEN TAKE THE ROUNDABOUT WAY IN COMING TO JESUS (ver. 22). They prefer some intervening Philip, some mediating priesthood. But it is not the Greek name of Philip, nor the experience of Andrew, which is to be relied on for soul rest. Redemption as an individual acquisition is the only reply to the cravings within.

IV. THE MOMENT ONE SEES JESUS HE FINDS THAT HE HAS A WORD TO SAY DIRECTLY FOR HIMSELF (ver. 23). Hitherto one may have supposed his own soul to be the object of the atonement. Suddenly he perceives that the glory of God is lying behind the Cross, and it puts a new thought in his mind to learn that the work of the Son of Man was done that the Son of God might have supreme glory. But did not Christ suffer to save souls? Yes; but what was the special need that souls should be saved?

V. THE TERMS OF THE GOSPEL ARE IMPERATIVE AS TO AN ENTIRE SURRENDER OF SELF IN ORDER TO SEE JESUS (vers. 24-25). If one wants the grand hope of the gospel in conversion; to attain the full measure of consecration, to know the secret of unfailing success — it is life for life. Jesus means that we are to put our heart into our work, to deny our ease, give our time, money, etc., and sink our selfishness in devotion to Him.

VI. WHEN A SOUL HAS FOUND JESUS IT IS TO MAKE ITSELF PERFECTLY SATISFIED WITH JESUS (ver. 25).

(C. S. Robinson, D. D.)

? — It was the Greeks who first welcomed Christianity, and there cannot be a more striking contrast than between the eagerness with which they received the truth of God manifest in the flesh, and the difficulty which even the Jewish Christians had in realizing its full significance. It was in the Greek tongue that it first addressed its Divine message to the world. It was in the cities and homes of the Greeks that it first displayed its wonderful power of assimilating and transforming all the elements of life, and manifested what it should afterwards become in human society. The gods of Hellas were the first to fall down before the ark of the Son of God; and when He died, it is touchingly said a wailing voice was heard through all the hills and forests of Greece crying, "Great Pan is dead." It is indeed difficult to conceive what form Christianity might have assumed had not Greek faith first illustrated its saving truths; or how it would have prospered had not the Greeks of earlier days spread their language and philosophy through all lands. What the world owes to the Greeks no tongue can sufficiently tell. From them we have received the sublime poems and splendid treatises on science and philosophy which have educated all the higher minds of the human race. From them we have received the matchless sculptures, paintings, and architectural glories which have filled men's souls with visions of ideal beauty. From them we have received the inestimable legacy of our Greek New Testament, which is the light of our feet and the lamp of our path to immortality. It is to them we owe the boon for which we should never cease to be thankful, that the sacred Scriptures passed from the calm lonely lethargic scenes of nature in the East, associated with the infancy and early youth of our race, to the busy stimulating scenes of the West, associated with its manhood; that the lofty, vague Hebrew language, the very language of the loneliness and grandeur of nature, has been translated into the quick, precise, many-mooded Greek, the very language of business and active human life; that the stately oracles of prophets living in deserts, addressing men afar off and from pedestals high above them, have become the familiar epistles, of apostles coming constantly into personal contact with the sins, sorrows, and wants of humanity. From them we have received the noble works of the early Greek fathers of the Church, Justin, , Gregory, , , Basil, , and , which have proved such invaluable helps in expounding the sacred Scriptures. From them we have received the grand liturgies, the inspiring hymns, the glorious triumph of martyrs, and the devoted lives of saints, which have stimulated the piety and fired the enthusiasm of all Christian churches ever since. The Greeks gathered together, as it were, all that was grandest and most enduring in the world, and, holding it up in their arms for the baptism of Christianity, handed it on thus purified for the blessing of all after ages.

(H. Macmillan, D. D.)

In the courteous but eager desire of these Greeks we hear the longing of their whole heathen world for a Redeemer. The old rites and superstitions had lost their hold on men's minds. Jupiter, Mars, Apollo, and Venus, had all faded from the imagination of the upper classes; End the worship of these deities was left to the vulgar and ignorant, or was retained only as a matter of policy. The oracles were dumb; the altars cold and deserted; and some tried in vain to satisfy their wants by changing religion into poetry or philosophy, or sought as a last resource to fill with sensual pleasure the intolerable vacuity of their hearts. Regretful of the past, hopeless of the future, suicide was recommended as the only cure for human misery; the darkness of despair giving place to the deeper darkness of death. But even in the utter blankness of such a night, there were men of nobler instincts who could not do without religion — "Memnons waiting for the day." They felt about for the unknown God to whom they might cry for help amid the wreck of every religious system, and the failures and uncertainties of the world around. Some of these "seekers after God," men of the stamp of Epictetus and Marcus Aurelius, had wandered into Jewish synagogues, which by a providential coincidence at that time were placed in all the chief cities of the world; and there they found to their surprise, in what they had been taught to regard as an "execrable superstition," ledges of faith and hope by which they climbed out of the profound darkness into the happy sunshine. They were irresistibly drawn to the new religion by its unity of the Godhead, its high ideal of domestic and social purity, and above all by the hope which it held out of a coming Messiah who should redress all the evils of the world, dispel its ignorance, and bring in not a cold morality, but a righteousness which should be the offspring of a burning love. Not a few of these went up as pilgrims to the annual festival at Jerusalem; and among them were the Greeks who wished to see Jesus. They expressed the longing of the whole heathen world for Him who was the light to lighten the Gentiles.

(H. Macmillan, D. D.)

I. WHAT IS THERE TO SEE IN JESUS?

1. God manifest in the flesh. In any other aspect the Deity is an object of fear not of comfort.

2. God anxious to save the lost.

3. God rejoicing when the lost is found.

4. God receiving before He expects amendment.

5. The way of salvation through Christ's Cross and Christ's life.

6. God always accessible.

II. HOW ARE WE TO RECEIVE JESUS?

1. With deep penitence.

2. With hungry expectancy.

3. With a longing to do His will.

(W. Birch.)

These Greeks are —

I. ILLUSTRATIONS OF A UNIVERSAL TRUTH — that those who live up to the light they have will be gradually led on to more.

1. They were proselytes, or at least companions of those who feared God, or they would not have been here. They had given up heathenism, and this step was, according to God's moral government, rewarded by another. A desire came into their hearts, awakened, no doubt, by the resurrection of Lazarus, to become acquainted with Christ.

2. There are differences of opinion how people become Christians. Some say there is first a giving up of what is wrong and false, then an intermediate stage in which one feels nothing and is nothing, and then truth taking occasion by the vacuum enters the mind. Others say there is no middle state. But the true theory is, "the wind bloweth where it listeth." In the majority of cases, however, truth comes in and expels falsehood, just as there is no parenthesis between light and darkness, but the moment that it ceases to be dark it is light, and the moment that light has begun darkness is over.

II. EXAMPLES OF A UNIVERSAL CRAVING. Theirs was the language —

1. Of the whole Old Testament dispensation. The cherubim bending over the mercy seat, as if to look into the mysteries of the ark, were emblems of all the Mosaic ages. The expected Messiah, the desire of all nations, was the point to which all faces turned. "Many prophets and righteous men," etc. As the appointed time drew on the desire was intensified. Simeon and Anna, the Magi and the Greeks, were representatives of the whole Jewish and Gentile world. And during Christ's life, the crowds that thronged His steps bore testimony to the feeling, and Zacchaeus was probably not the only man whose pious curiosity was rewarded.

2. Of the Christian Church in regard to Christ's Second Advent.

3. Of penitents under a sense of sin groping their way toward the light.

4. Of Christians who have lost the glimpses they once enjoyed, and are now passing under clouds.

5. Of the dying Christian passing home.

(J. Vaughan, M. A.)

I. A PERSONAL OR BODILY VIEW. No reliable portrait or representation of our Lord has been handed down to us, and we have reason to believe no such portrait was ever taken. It was, no doubt, in the order of God's providence that it should be so, or the portrait, and not the Saviour Himself, would probably have been the object of worship.

II. HISTORICAL view. We all know about the incarnation, etc., of Christ, and the other points of His human history, as recorded.

III. THEOLOGICAL view. "I and My Father are one" human, as well as Divine — hard to some to believe.

IV. BELIEVING view. "As Moses lifted up the serpent in the wilderness," etc. "Look unto Him, and be ye saved."

V. IMITATIVE view. After believing, let us go on unto perfection, imitating Christ, "doing good."

VI. JUDICIAL view. Christ will sit on His great white throne, etc.

VII. HEAVENLY view. "There we shall see His face, and never, never sin," etc.

(L. H. Wiseman, M. A.)

Inspiration has given us no description of the personal appearance of Jesus. God did not intend for us to worship Him through an image. We cannot tell His appearance, but we know His spirit which shone through His earthly body. We can see Him —

1. IN THE ELEMENTS OF HIS CHARACTER AND LIFE. Infidels deny His divinity, but they admire His character, and present His graces for the emulation of men. His is a unique position in history, the only one in the flesh without defect.

II. IN HIS SYSTEM OF MORAL TEACHINGS. How superior to all human writings not borrowing from Him! Plato and Mohammed taught much that is good with much that is evil. His teachings are without defect.

III. IN THE GLORIOUS SCHEME OF REDEMPTION. By the Cross He graciously solves the problem which baffled the ages, how God can be just and justify the sinner. Man was doomed, but Jesus came to the rescue. The sublime philosophy lies in its supreme adaptedness to the necessities of the case.

IV. IN THE KINGDOM HE ESTABLISHED IN THE EARTH. The Jews expected a temporal kingdom, but He came not to subdue Caesar but Satan. He despised all carnal means, and used nobler methods. "The gates of hell shall not prevail against it."

V. IN THE EFFECTS OF HIS RELIGION ON INDIVIDUALS AND THE WORLD. Christianity is a character builder. It alone transforms men. It has blessed whatever it has touched. I lift up before you Jesus Christ and beg you to behold Him. He is God; worship with all adoration.

(C. A. Stakeley.)

1. We would see Jesus, for we have heard of Him from others. One friend has told of His love, another of His wisdom, a third of His power, a fourth of His faithfulness. Does this second-hand knowledge satisfy you? Has it appeased your spiritual hunger, allayed your discontent, removed the burden of your sins? Oh, let the testimony of others lead you to His feet!

2. We would see Jesus, for we have need of Him.

(1)To release us from the burden of our sins.

(2)To enable us to overcome temptation.

(3)To take away the fear of death.

3. We would see Jesus, for He is so accessible. No barriers stand in the sinner's path when he seeks the Saviour. His court is an open audience chamber to all.

(G. A. Sowter, M. A.)

These Greeks seem to have seized the only opportunity ever presented to them of coming to Jesus. Shall we, with many opportunities, lose them ally This one may be our last. I have sometimes in passing through a forest seen a tree here and a tree there marked with a line of white paint. What did it mean? Was it a clue to the inexperienced traveller to show him his road? Was it a boundary line between different properties? No; these paint-marked trees were dotted over the whole woods. Then I heard the woodman's axe ringing out in the distance, and I knew that the trees were marked for destruction. The owner had decided which should fall and which should stand a while longer. And the woodman, guided by the marks, was thinning the forest with his deadly axe in obedience to his master's word. Brethren, God's mark may be set upon some of us, we know not upon whom. Oh, trifle not then with your opportunities! Lay hold on them ere they pass away. Take up the language of these Greek visitors to Jerusalem, and cry out of the yearning depths of your inmost hearts, "We would see Jesus." The request will be granted. The heavenly life-giving sight of Him will gladden your eyes, and with that vision the old cry of yearning will change to a new glad shout of hope. No longer "we would see Jesus," but "we shall see Jesus," — "we shall see Him as He is."

(G. A. Sowter, M. A.)

I. REST. There are some objects so calm and restful that the very sight of them is rest. This is. the chief of them.

II. PEACE. He is our peace; and to see Him is to have peace with God and conscience.

III. QUICKENING. He is our life; and the sight of Him as such puts life into us.

IV. HEALING. He is "the Sun of Righteousness with healing in His wings," and in looking to Him we have health.

V. ENLIGHTENMENT. He is the Light of the world; and to see Him as such is to have day within us.

VI. FREEDOM. He and His truth make free.

VII. STRENGTH. All power is in Him; and the sight of Him draws it out to us.

VIII. FULNESS. In Him is all fulness; and in looking we are filled. Every void disappears.

IX. GLUMNESS. We are made partakers of His joy.

(H. Bonar, D. D.)

Perhaps the sight-seeing instinct was never more fully developed than at present. We live in a sight-seeing age. This instinct has managed to engage the whole world as purveyor to its enjoyments in its periodical exhibitions in this and that great city. But we may profitably turn to another exhibition, not at present more attractive externally, but intrinsically far more interesting. Not works of human art and industry, but of Divine wisdom, justice, and love, are exhibited. Turn aside and see this great sight. Apply it to —

I. INTELLECTUAL EXERCISES.

1. In geographical study we may see the vastness of the theatre on which Jesus's faithfulness performs its promises. His wisdom exerts its guidance, His love pours out its treasures, His grace fulfils its plans.

2. In botanical investigation we may see His wisdom and goodness, for He painted the colours of every flower, shaded its tints, and infused its perfume.

3. In historical research we find that personages are His agents, and events are controlled for His purposes.

4. Morals take their image from His example and their vigour from His Spirit.

II. SOCIAL DUTIES.

1. Conversation; and not only in that part which is interspersed with His name. To see Him is to check trifling, levity, garrulity. To see Him is to transform the daily salutation into a benediction; for who can make "good day" but Jesus?

2. In visiting, business, recreation, etc., He is to have the preeminence. This will make the soul's health secure, guard against temptation, encourage righteousness.

III. RELIGIOUS OBLIGATIONS.

1. Searching the Scriptures. Of these Jesus is the Alpha and Omega, and they will be unintelligible unless we see Him. The doctrines centre in Him. In the practical parts His example is the rule, His love the motive, His blood the purifier. The promises are "Yea, and amen in Him." His testimony is the spirit of prophecy. The ceremonies and characters are types of Him. Take Jesus out of the Bible, and you have taken the sun from the system, the seal from the body, gravitation from the universe.

2. Baptism. Take Christ away and it is an unmeaning ordinance. To see Him in it is to make it a sacrament of life, promise, and power. "Go ye therefore...Lo, I am with you," present, pledging to save.

3. The Lord's Supper. "This is My body," etc.

IV. FAMILIAR PLACES.

1. The devotional closet. How cold that is without Christ; how radiant with glory when we see Jesus, having expelled all intercepting objects, thoughts, cares, etc.

2. The domestic tabernacle. If in the human family Christ is a brother, how much mere in the believing family. To see Him is to hush all domestic dissensions; to sanctify all family relations, duties, etc.

3. In the public temple. What is Christ's Church without Him? "Where two or three," etc.

V. RESPECTIVE CHARACTERS.

1. Two characters would gladly see Jesus.(1) The penitent. Are you sorry for sin? then "Behold the Lamb of God," etc.(2) The believer who now apprehends Christ by faith waits for His full manifestation in glory, and has "a desire to be with Christ," etc.

2. Two classes must be exhorted to see Jesus.(1) The impenitent. four need is absolute, and your obligation unlimited.(2) The apostate. The Greeks reprove you. They knew not Jesus but would see Him; you know Him but forsake Him.

VI. TO IMPORTANT STAGES.

1. In discouragement.

2. In temptation.

3. In youth, manhood, and old age.

4. In the hour of death and the day of judgment.

(D. Griffiths.)

I. ITS MORAL CRAVING (ver. 21). These Greeks wanted Jesus for their soul as —

1. One who could solve their moral problems.

2. One on whom to centre their supreme love.

3. One to guide them rightly on the way of life.

II. ITS GRANDEST WORK (ver. 22).

1. To bring men to Christ is something more than to bring them —

(1)To science and art. Such a ministry we disparage not, but highly prize.

(2)To a church or sect. Numbers are thus engaged. Their inspiration is sectarianism; and their efforts often immoral and pernicious.

2. To bring them to Christ is to bring them —

(1)To the only infallible Physician.

(2)To the only efficient Educator.

(3)To the only qualified Redeemer.

3. To bring to Christ you must be Christlike. You may bring crowds to your church by clap-trap; you can only bring them to Christ by a life of Christly stateliness, inspiration, and influence.

III. ITS SUBLIMEST TYPE (ver. 23).

1. Christ speaks with magnanimity in prospect of His death.

2. With triumph at the prospect of His glory — in His resurrection, exaltation, moral victories over all the errors, curses, miseries of the world.

(D. Thomas, D. D.)

The notices of this apostle are extremely rare, but nearly all of them exhibit Him introducing others to Christ — his brother Peter, the lad with the barley loaves, the Greeks. And this is the prime duty of all Christians; let each ask how he has discharged it. Note the qualifications —

I. WE MUST OURSELVES KNOW CHRIST. This is something more than a knowledge of gospel history, of Christian doctrine. We may teach these and bring none nearer to Christ Himself. Nor is it these in union with a moral life. To know Christ is to reverence Him as our Master and to cling to Him as our Saviour. This knowledge alone will help us to make disciples and Christians.

II. WE MUST BE QUICK TO KNOW OUR FELLOW MAN. The physician can tell much of the history and condition of his patients from their very looks. Like readiness is there with the Physician of souls. This quickness depends on —

1. Sympathy.

2. Self. knowledge.

III. WE MUST SPEAK FOR CHRIST. We remember this requirement in preaching. But the effort of Andrew was a type of those private ways of doing good which are open to ordinary men and women. There are difficulties in the way of private personal testimony for Christ — the reticence of etiquette and culture, the sense of the shame of the cross, constitutional sensitiveness, etc. But it is astonishing how difficulties may be smoothed before a willing mind.

IV. WE MUST LIVE FOR CHRIST. Words with which the life is inconsistent will lose all attractive power. A life that is wanting somewhat in words may yet bring blessing. The disciple's life should be attractive.

(T. Gasquoine, B. A.)

See that well on the mountain side — a small, rude, rocky cup full of crystal water, and that tiny rill flowing through a breach in its brim. The vessel is so diminutive that it could not contain a supply of water for a single family a single day. But, ever getting through secret channels, and ever giving by an open overflow, day and night, summer and winter, from year to year, it discharges in the aggregate a volume to which its own capacity bears no appreciable proportion. The flow from that diminutive cup might, in a drought or war, become life to all the inhabitants of a city. It is thus that a Christian, if he is full of mercy and good fruits, is a greater blessing to the world than either himself or his neighbours deem. Let no disciple of Christ either think himself excused, or permit himself to be discouraged from doing good, because his talents and opportunities are few. Your capacity is small, it is true, but if you are in Christ it is the capacity of a well. Although it does not contain much at any moment, so as to attract attention to you for your gifts, it will give forth a great deal in a lifetime, and many will be refreshed.

(W. Arnot.)

An orthodox clergyman found one Sunday on his Bible a slip of paper, placed there by some members of his congregation, on which was written, "Sir, we would see Jesus." The pastor felt distressed, but was not offended. He set to examine himself humbly and sincerely. The result was that he made the sad but happy discovery that the people were justified in making the above request. He thereupon "went into a desert place," and within a short time he found in his pulpit another slip of paper with the following words, "Then were the disciples glad, when they saw the Lord."

(Pastor Funcke.)One afternoon in the Sabbath school where a lad was asked to repeat what he had learned during the week, he said simply "Sir, we would see Jesus." The teacher was strangely conscience smitten. He remembered that he had given excellent lessons on the Creation, the Fall, Israel in Egypt, and similar subjects, but had said little about Christ. He looked at the youth who had spoken these words, and then round on the faces of the others. And then instead of using the lesson he had prepared, he talked to the lads earnestly upon the request made so simply and opportunely. He spoke with such yearning for their souls, that the lads listened as never before; and as he spoke he felt that the Master's presence was in their midst. The want which had unconsciously been felt was met that afternoon, and souls were gathered into the eternal harvest.

(W. Baxendale.)

On a lovely Sunday morning in August we arrived at Osborne. We were desirous of seeing her Majesty, but did not succeed. We only saw her house, her gardens, and her retainers. Then we went to Whippingham Church, having been told that the queen would attend divine service. But again we were disappointed. We only saw the seat the august lady was wont to occupy. The ladies and gentlemen of the court came to church, and those we saw; we even heard the court chaplain preach, but of the sovereign we saw nothing. Well this was a disappointment we could easily get over. But with me it led to a serious frame of thought. I said to myself: What if the flock committed to your care should come to church to see the King of kings, and yet through some fault of yours not get to see Him! What if you, the great King's dependent, detain men with yourself, by your words and affairs and all sorts of important matters which yet are trifles in comparison with Jesus I May it not be that we ministers often thus disappoint our congregations.

(Pastor Funcke.)

Andrew, Esaias, Isaiah, Jesus, Judas, Lazarus, Martha, Mary, Philip, SimonBethany, Bethsaida, Galilee, Jerusalem, ZionFeast, Festival, Greeks, Worship1. Jesus excuses Mary anointing his feet.
9. The people flock to see Lazarus.
10. The chief priests consult to kill him.
12. Jesus rides into Jerusalem.
20. Greeks desire to see Jesus.
23. He foretells his death.
37. The people are generally blinded;
42. yet many chief rulers believe, but do not confess him;
44. therefore Jesus calls earnestly for confession of faith.

John 12:20

     7535   Greeks
     7540   Judaism

John 12:20-22

     7632   Twelve, characters of

Easter Day
Chester Cathedral. 1870. St John xii. 24, 25. "Verily, verily, I say unto you, except a corn of wheat fall into the ground and die, it abideth 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 shall keep it unto life eternal." This is our Lord's own parable. In it He tells us that His death, His resurrection, His ascension, is a mystery which we may believe, not only because the Bible tells us of it, but because …
Charles Kingsley—All Saints' Day and Other Sermons

December 28 Evening
We would see Jesus.--JOHN 12:21. O Lord, we have waited for thee; the desire of our soul is to thy name, and to the remembrance of thee. The Lord is nigh unto all them that call upon him, to all that call upon him in truth. Where two or three are gathered together in my name, there am I in the midst of them.--I will not leave you comfortless: I will come to you.--Lo, I am with you alway, even unto the end of the world. Let us run with patience the race that is set before us, looking unto Jesus the …
Anonymous—Daily Light on the Daily Path

September 8 Evening
Christ the firstfruits.--I COR. 15:23. Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit.--If the firstfruit be holy the lump is also holy: and if the root be holy, so are the branches.--Now is Christ risen from the dead, and become the firstfruits of them that slept.--If we have been planted together in the likeness of his death we shall be also in the likeness of his resurrection.--The Lord Jesus Christ . . . shall change our vile …
Anonymous—Daily Light on the Daily Path

September 22 Evening
O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt.--MATT. 26:39. Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour. I came down from heaven, not to do mine own will, but the will of him that sent me.--He . . . became obedient unto death, even the death of the cross.--In the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto …
Anonymous—Daily Light on the Daily Path

May 8 Morning
It pleased the Lord to bruise him; he hath put him to grief.--ISA. 53:10. Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour. Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again.--Father, if thou be willing, remove this cup from me: nevertheless not my will, but thine, be done. And there appeared an angel unto him from heaven, strengthening him. Being found in …
Anonymous—Daily Light on the Daily Path

February 29 Morning
Boast not thyself of tomorrow; for thou knowest not what a day may bring forth.--PROV. 27:1. Behold, now is the accepted time; behold, now is the day of salvation.--Yet a little while is the light with you. Walk while ye have the light, lest darkness come upon you: for he that walketh in darkness knoweth not whither he goeth. While ye have light, believe in the light, that ye may be the children of light. Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor …
Anonymous—Daily Light on the Daily Path

June 12. "We Would See Jesus" (John xii. 21).
"We would see Jesus" (John xii. 21). Glory to Him for all the things laid up for us in the days to come. Glory to Him for all the visions of service in the future; the opportunities of doing good that are far away as well as close at hand. Our Saviour was able to despise the cross for the joy that was before Him. Let us look up to Him, and rise up to Him till we get on high and are able to look out from the mount of vision over all the land of far distances. There shall not a single thing come to …
Rev. A. B. Simpson—Days of Heaven Upon Earth

November 19. "We Would See Jesus" (John xii. 21).
"We would see Jesus" (John xii. 21). When any great blessing is awaiting us, the devil is sure to try and make it so disagreeable to us that we shall miss it. It is a good thing to know him as a liar, and remember, when he is trying to prejudice us strongly against any cause, that very likely the greatest blessing of our life lies there. Spurgeon once said that the best evidence that God was on our side is the devil's growl, and we are generally pretty safe in following a thing according to Satan's …
Rev. A. B. Simpson—Days of Heaven Upon Earth

May 8. "Except a Corn of Wheat Fall into the Ground and Die" (John xii. 24).
"Except a corn of wheat fall into the ground and die" (John xii. 24). Death and resurrection are the central ideas of nature and Christianity. We see them in the transformation of the chrysalis, in the buried seed bursting into the bud and blossom of the spring, in the transformation of the winding sheet of winter to the many tinted robes of spring. We see it all through the Bible in the symbol of circumcision, with its significance of death and life, in the passage of the Red Sea and the Jordan …
Rev. A. B. Simpson—Days of Heaven Upon Earth

April 14. "I if I be Lifted up from the Earth Will Draw all Men unto Me" (John xii. 32).
"I if I be lifted up from the earth will draw all men unto Me" (John xii. 32). A true and pure Christian life attracts the world. There are hundreds of men and women who find no inducements whatever in the lives of ordinary Christians to interest them in practical religion, but who are won at once by a true and victorious example. We believe that more men of the world step at a bound right into a life of entire consecration than into the intermediate state which is usually presented to them at the …
Rev. A. B. Simpson—Days of Heaven Upon Earth

After Christ: with Christ
'If any man serve Me, let him follow Me; and where I am, there shall also My servant be.'--John xii. 26. Our Lord was strangely moved by the apparently trivial incident of certain Greeks desiring to see Him. He recognised and hailed in them the first-fruits of the Gentiles. The Eastern sages at His cradle, and these representatives of Western culture within a few hours of the Cross, were alike prophets. So, in His answer to their request, our Lord passes beyond the immediate bearing of the request, …
Alexander Maclaren—Expositions of Holy Scripture

The Universal Magnet
'I, if I be lifted up ... will draw all men unto Me.'--JOHN xii. 32. 'Never man spake like this Man,' said the wondering Temple officials who were sent to apprehend Jesus. There are many aspects of our Lord's teaching in which it strikes one as unique; but perhaps none is more singular than the boundless boldness of His assertions of His importance to the world. Just think of such sayings as these: 'I am the Light of the world'; 'I am the Bread of Life'; 'I am the Door'; 'A greater than Solomon is …
Alexander Maclaren—Expositions of Holy Scripture

The Son of Man
'... Who is this Son of Man?'--JOHN xii. 34. I have thought that a useful sermon may be devoted to the consideration of the remarkable name which our Lord gives to Himself--'the Son of Man.' And I have selected this instance of its occurrence, rather than any other, because it brings out a point which is too frequently overlooked, viz. that the name was an entirely strange and enigmatical one to the people who heard it. This question of utter bewilderment distinctly shows us that, and negatives, …
Alexander Maclaren—Expositions of Holy Scripture

Love's Prodigality Censured and vindicated
'Then Jesus, six days before the passover, came to Bethany, where Lazarus was which had been dead, whom He raised from the dead. There they made Him a supper; and Martha served: but Lazarus was one of them that sat at the table with Him. Then took Mary a pound of ointment of spikenard, very costly, and anointed the feet of Jesus, and wiped His feet with her hair: and the house was filled with the odour of the ointment. Then saith one of His disciples, Judas Iscariot, Simon's son, which should betray …
Alexander Maclaren—Expositions of Holy Scripture

A New Kind of King
'On the next day much people that were come to the feast, when they heard that Jesus was coming to Jerusalem, took branches of palm-trees, and went forth to meet Him, and cried, Hosanna: Blessed is the King of Israel that cometh in the name of the Lord. And Jesus, when He had found a young ass, sat thereon; as it is written, Fear not, daughter of Sion: behold, thy King cometh, sitting on an ass's colt. These things understood not His disciples at the first: but when Jesus was glorified, then remembered …
Alexander Maclaren—Expositions of Holy Scripture

A Parting Warning
'Jesus therefore said unto them, Yet a little while is the light among you. Walk while ye have the light, that darkness overtake you not: and he that walketh in the darkness knoweth not whither he goeth. While ye have the light, believe on the light, that ye may become sons of light.'--JOHN xii. 35,36 (R.V.). These are the last words of our Lord's public ministry. He afterwards spoke only to His followers in the sweet seclusion of the sympathetic home at Bethany, and amid the sanctities of the upper …
Alexander Maclaren—Expositions of Holy Scripture

The Praise of Men.
"They loved the praise of men more than the praise of God."--John xii. 43. This is spoken of the chief rulers of the Jews, who, though they believed in Christ's Divine mission, were afraid to confess Him, lest they should incur temporal loss and shame from the Pharisees. The censure passed by St. John on these persons is too often applicable to Christians at the present day; perhaps, indeed, there is no one among us who has not at some time or other fallen under it. We love the good opinion …
John Henry Newman—Parochial and Plain Sermons, Vol. VII

The Saviour Lifted Up, and the Look of Faith.
"As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up: that whosoever believeth in him should not perish, but have eternal life."-John iii. 14, 15. "And I, if I be lifted up from the earth, will draw all men unto me. (This he said, signifying what death he should die.)"-John xii. 32, 33. IN order to make this subject plain, I will read the passage referred to-Num. xxi. 6-9. "And the Lord sent fiery serpents among the people, and they bit the people; and much …
Charles G. Finney—Sermons on Gospel Themes

On the Words of the Gospel, John xii. 44, "He that Believeth on Me, Believeth not on Me, but on Him that Sent Me. " against A
1. What is it, Brethren, which we have heard the Lord saying, "He that believeth on Me, believeth not on Me, but on Him that sent Me"? [4174] It is good for us to believe on Christ, especially seeing that He hath also Himself expressly said this which ye have now heard, that is, that "He had come a Light into the world, and whosoever believeth on Him shall not walk in darkness, but shall have the light of life." [4175] Good then it is to believe on Christ; and a great evil it is not to believe on …
Saint Augustine—sermons on selected lessons of the new testament

Christ Lifted Up
We have three things to notice. Christ crucified, Christ's glory. He calls it a lifting him up. Christ crucified, the minister's theme. It is the minister's business to lift Christ up in the gospel. Christ crucified, the heart's attraction. "I, if I be lifted up, will draw all men unto me." His own glory--the minister's theme--the heart's attraction. I. I begin then: CHRIST'S CRUCIFIXION IS CHRIST'S GLORY. He uses the word "lifted up" to express the manner of his death. "I, if I be lifted up, will …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 3: 1857

Israel and Britain. A Note of Warning
Her rejection of the Lord Jesus is the more amazing because Isaiah gave so clear an account of the Messiah, and so clearly pictured Jesus of Nazareth. Descriptions of him could not have been more explicit than were the prophecies of Isaiah. It would be very easy to construct an entire life of Christ out of the book of Isaiah, beginning with "a virgin shall conceive and bear a son, and shall call his name Immanuel," and ending with "he made his grave with the wicked and with the rich in his death." …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 31: 1885

Sermon for St. Stephen's Day
Of three grades of those who learn to die unto themselves, like corn of wheat, that they may bring forth fruit; or of those who are beginners, those who are advancing, and those who are perfect in a Divine life. John xii. 24.--"Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit." BY the corn of wheat we understand our Lord Jesus Christ, who by His death has brought forth much fruit for all men, if they are but willing not only to reign …
Susannah Winkworth—The History and Life of the Reverend Doctor John Tauler

Answer to the Jewish Rabby's Letter.
WE Are now come to the letter of Mr. W's Jewish Rabby, whom Mr. W. calls his friend, and says his letter consists of calm and sedate reasoning, p. 55. I on the other hand can see no reason in it. But the reader than not need to rely upon my judgment. Therefore I will transcribe some parts of it, and then make some remarks. The argument of the letter is, that the story of Lazarus's being raised is an imposture; or else the Jews could not have been so wicked, as to be on that account provoked against …
Nathaniel Lardner—A Vindication of Three of Our Blessed Saviour's Miracles

Our First Proposition Was, that There is Satisfactory Evidence that Many Pretending to be Original...
Our first proposition was, That there is satisfactory evidence that many pretending to be original witnesses of the Christian miracles, passed their lives in labours, dangers, and sufferings, voluntarily undertaken and undergone in attestation of the accounts which they delivered, and solely in consequence of their belief of the truth of those accounts; and that they also submitted, from the same motives, to new rules of conduct. Our second proposition, and which now remains to be treated of, is, …
William Paley—Evidences of Christianity

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