12:20-26 In attendance upon holy ordinances, particularly the gospel passover, the great desire of our souls should be to see Jesus; to see him as ours, to keep up communion with him, and derive grace from him. The calling of the Gentiles magnified the Redeemer. A corn of wheat yields no increase unless it is cast into the ground. Thus Christ might have possessed his heavenly glory alone, without becoming man. Or, after he had taken man's nature, he might have entered heaven alone, by his own perfect righteousness, without suffering or death; but then no sinner of the human race could have been saved. The salvation of souls hitherto, and henceforward to the end of time, is owing to the dying of this Corn of wheat. Let us search whether Christ be in us the hope of glory; let us beg him to make us indifferent to the trifling concerns of this life, that we may serve the Lord Jesus with a willing mind, and follow his holy example.

Verses 25, 26. - The Lord here introduces a solemn, almost oracular utterance, which proves how close and intimate is the relationship between the synoptics and the Fourth Gospel. On several great occasions our Lord has impressed this law of the Spirit of life upon his disciples. Thus in Matthew 10:37-39, in the lengthened commission given to the twelve, after calling on his followers to place his own claim on their affection as greater than that of father, mother, friend, and calling for self-sacrifice, and self-crucifixion, he said, "He that findeth his life (ψυχὴ) shall lose it: he that loseth his life for my sake shall find it." Again (Matthew 16:25, etc.), after rebuking Peter for his unwillingness to recognize the necessity and significance of the killing of "the Son of the living God," he laid down the same law once more, calling for self-denial and daily cross-bearing, and adds, "Whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it." So also Luke 9:23, etc. Luke (Luke 15:26) also introduces the same solemn aphorism in our Lord's discourse concerning the close of the Jewish national life. Surely here he is applying to his own case the law of the Divine life which he had shown to be universal, and of which he was on the point of giving the crowning and climacteric expression. He does it with amplifications and a supply of motives. If life be regarded as an end in itself; if it be treated as complete when rounded with its own individuality; if life shrink from sacrifice, if it "love itself," and will at all hazards preserve itself; if the natural and instinctive fear of death, and instinct of self-preservation, become a self-idolatry; - that life will "abide alone." If it sacrifice itself for higher ends than self; if it regard the higher end as more valuable than itself; if it lose itself in the object to which it is consecrated; if it be content to "die;" - it abideth no longer "alone," but "bringeth forth much fruit." Verse 25. - He that loves his own life (ψυχή); life used as equivalent to "self," in that totality of being which, like the life of the seed-corn, survives the accident of death - he that loves his own life (self) is losing it; or, perhaps, destroying it, ipso facto. There are ends and objects of love so much greater than" the self," that to keep it by some act of will and recreant fear is to make it utterly valueless, is really to destroy its true vitality. And he that hateth his (ψυχή) life (self) in this world, wherever the greater claim of Christ and of the Father would be compromised by loving it, shall veritably preserve it, viz. the self, unto eternal (ζωή) life; i.e. to the blessedness of eternal being. The ψυχή is a great possession; and "what advantageth a man if he should gain the whole world, and lose it?" But if a man persists in gaining the world, and forgets that this earthly existence is not capable of satisfying the demands or finding a sphere for the true self, and so makes the earthly reign or enjoyment of the ψυχή the end of all striving, - then he miserably fails. So far it is clear that our Lord is applying a great principle of the true life to the case of his own Messianic work and ministry. He draws, from a law of the superiority of the Divine life to the fear of death and to the fact of death, a justification of his own approaching doom. He can only by dying live his perfect life, win his greatest triumph; reap his world-wide harvest.

He that loveth his life shall lose it,.... The sense is, that whoever is so in love with this present temporal life, as to be anxiously careful of it, and takes all precautions to secure it; and rather than to expose it to any danger, chooses to deny the faith of Christ, and desert his cause and interest; as such an one shall not long enjoy this life, so he shall come short of an eternal one:

and he that hateth his life in this world: on the other hand, whoever seems careless about it, and not to consult the safety of it, but is unconcerned about it; yea, as if he was throwing it away, as of no great moment and significancy, rather than do anything to preserve it, which would be scandalous to himself, and be dishonourable to his Lord and master; he

shall keep it unto life eternal: he shall be preserved in his temporal life, in a remarkable manner, until he has done the will and work of God, notwithstanding all attempts upon it; and he shall appear to have that spiritual life, which is the beginning and pledge of, and which springs up unto, and issues in eternal life; and that he shall enjoy in the world to come. This Christ said to let his disciples and followers know, that they must suffer and die, as well as he, though not on the same account, and for the self-same reasons; and that their sufferings and death in his cause, and for his Gospel, would turn to their advantage.

25. He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal—(See on [1840]Lu 9:24). Did our Lord mean to exclude Himself from the operation of the great principle here expressed—self-renunciation, the law of self-preservation; and its converse, self-preservation, the law of self-destruction? On the contrary, as He became Man to exemplify this fundamental law of the Kingdom of God in its most sublime form, so the very utterance of it on this occasion served to sustain His own Spirit in the double prospect to which He had just alluded.

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