Exegetical and Hermeneutical Commentary of John 12:20
And there were certain Greeks among them that came up to worship at the feast:
20 33. The Desire of the Gentiles and the Voice from Heaven
20. Greeks ] The same word is translated ‘Gentiles’ Joh 7:35, where see note. Care must be taken to distinguish in the N.T. between Hellenes or ‘Greeks,’ i.e. born Gentiles, who may or may not have become either Jewish proselytes or Christian converts, and Hellenistae or ‘Grecians,’ as our Bible renders the word, i.e. Jews who spoke Greek and not Aramaic. Neither word occurs in the Synoptists. Hellenes are mentioned here, Joh 7:35, and frequently in the Acts and in S. Paul’s Epistles. Hellenistae are mentioned only in the Act 6:1; Act 9:29: in Act 11:20 the right reading is probably Hellenes.
that came up to worship ] Better, that were wont to go up to worship. This shews that they were ‘proselytes of the gate,’ like the Ethiopian eunuch (Act 8:27): see on Mat 23:15. In this incident we have an indication of the salvation rejected by the Jews passing to the Gentiles: the scene of it was probably the Court of the Gentiles; it is peculiar to S. John.
Fuente: The Cambridge Bible for Schools and Colleges
Certain Greeks – In the original, some Hellenists – -the name commonly given to the Greeks. The same name was commonly used by the Jews to denote all the pagan nations, because most of those whom they knew spoke the Greek language, Joh 7:34; Rom 1:16; Rom 2:9-10; Rom 3:9. Jews and Greeks. The Syriac translates this place, Some of the Gentiles. There are three opinions in regard to these persons:
1.That they were Jews who spoke the Greek language, and dwelt in some of the Greek cities. It is known that Jews were scattered in Asia Minor, Greece, Macedonia, Egypt, etc., in all which places they had synagogues. See the notes at Joh 7:35,
2.That they were proselytes from the Greeks.
3.That they were still Gentiles and idolaters, who came to bring offerings to Yahweh to be deposited in the temple. Lightfoot has shown that the surrounding pagans were accustomed not only to send presents, sacrifices, and offerings to the temple, but that they also frequently attended the great feasts of the Jews. Hence, the outer court of the temple was called the court of the Gentiles. Which of these opinions is the correct one cannot be determined.
Fuente: Albert Barnes’ Notes on the Bible
Joh 12:20-33
And there came certain Greeks;the same came therefore to Philip saying, Sir, we would see Jesus
The incident and its significance
These Greeks belonged to those numerous Gentiles who, like the Ethiopian eunuch (Act 8:1-40) 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 (1Ki 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 Philips intervention, since they might have seen Him as He passed through the court. Besides, the solemnity of our Lords 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. –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 (Mat 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 (verses 23-30);
(2) For the human race (verses 31-33);
(3) Especially for Israel (verses 34-36). (F. Godet, D. D.)
Seeing Christ
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, Whats 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.)
The two Epiphanies
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 mans 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.)
East and West coming to Christ
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 worlds 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 natures 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 worlds 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.)
Certain Greeks
I. THE GREEKS. Three peoples prepared for Christs 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 (1Co 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 asss 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 (Luk 23:8), had his wish gratified to his condemnation–for Jesus answered him nothing; to such as he our Lords lips are closed. Zacchaeus (Luk 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 interview 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.)
The inquiring Greeks
I. THE LONGING TO SEE JESUS IS A MATTER OF CONSTITUTION NOT EDUCATION (Joh 12:20). These were not Jews, and their visit grew up out of heart want. Mans need and Gods 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 (Joh 12:21). 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 (Joh 12:22). 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 (Joh 12:23). 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 (Joh 12:24-25). 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 (Joh 12:25). (C. S. Robinson, D. D.)
What the world owes to the Greeks?
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 mens 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, Origen, Gregory, Chrysostom, Athenagoras, Basil, Cyril of Jerusalem, and John of Damascus, 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.)
The movement of Greek thought toward Christ
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 mens 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.)
The desire to see Jesus
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 Christs Cross and Christs 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.)
Wishing to see Jesus
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 Gods 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 Christs 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 Christs 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.)
A sight of Jesus
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 Gods 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.)
A sight of Jesus
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.)
We would see Jesus
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 sinners path when he seeks the Saviour. His court is an open audience chamber to all. (G. A. Sowter, M. A.)
Opportunity to be used
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 woodmans 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 masters word. Brethren, Gods 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.)
The consequences of seeing Jesus
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.)
The great exhibition
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 Jesuss 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 souls 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 Lords 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 Christs 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. Your 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.)
Manifestations of humanity
I. ITS MORAL CRAVING (Joh 12:21). 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 (Joh 12:22).
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 (verse 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.)
Andrew: Leading others to Christ
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 disciples life should be attractive. (T. Gasquoine, B. A.)
Every Christian may be useful
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.)
A lesson to pastors and teachers
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 Masters 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.)
Congregations want to see Christ
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 Kings 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.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 20. Certain Greeks] There are three opinions concerning these:
1. That they were proselytes of the gate or covenant, who came up to worship the true God at this feast.
2. That they were real Jews, who lived in Grecian provinces, and spoke the Greek language.
3. That they were mere Gentiles, who never knew the true God: and hearing of the fame of the temple, or the miracles of our Lord, came to offer sacrifices to Jehovah, and to worship him according to the manner of the people of that land. This was not an unfrequent case: many of the Gentiles, Romans, and others, were in the habit of sending sacrifices to the temple at Jerusalem. Of these opinions the reader may choose; but the first seems best founded.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
It is not easy to be determined what these Greeks were; whether Jews, who, being scattered in the Grecian country upon the conquests which the Grecians had made upon the Jews under Alexander the Great, and those who succeeded him, still remained in those countries, but kept so much of the religion of their country, as to come up to the passover; or Gentiles, which are ordinarily called Greeks in contradistinction to the Jews, Act 14:1; 16:1; 18:17; Rom 1:16; 1Co 1:23,24; Ga 3:28. But it is most probable that they were Gentiles; for though some say that the Jews would never have suffered the Gentiles to have come into the temple to worship, yet the contrary is plain from the instance of the eunuch, Act 8:27; who was a heathen, and came to Jerusalem to worship. And, Act 17:4, we read of a great multitude of devout Greeks; in the Greek the word is , worshipping Greeks. And it is plain that from the beginning there was a liberty for strangers, not of Israel, but such as came out of a far country, for the Lords names sake; and Solomon prayeth at the dedication of the temple, that the Lord would hear them, 1Ki 8:41-43; and there was belonging to the temple a court of the Gentiles for that purpose; it is called the court without the temple, Rev 11:2. What worship they there performed is a greater question: some think they only prayed; others think they offered sacrifices in that court, from 2Ma 3:35; but certain it is, that there were divers of the Gentiles devoutly disposed, that, hearing of the Jewish temple, and the solemn worship performed there at their solemn feasts, came, some as spectators at those great conventions, others with a true design to worship the God of the Jews.
Fuente: English Annotations on the Holy Bible by Matthew Poole
20-22. GreeksNot GrecianJews, but Greek proselytes to the Jewish faith, who were wont toattend the annual festivals, particularly this primary one, thePassover.
The same came therefore toPhilip . . . of Bethsaidapossibly as being from the samequarter.
saying, Sir, we would seeJesuscertainly in a far better sense than Zaccheus (Lu19:3). Perhaps He was then in that part of the temple court towhich Gentile proselytes had no access. “These men from the westrepresent, at the end of Christ’s life, what the wise men from theeast represented at its beginning; but those come to the crossof the King, even as these to His manger” [STIER].
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And there were certain Greeks,…. “Hellenes”, so called, from Hellen, a king of that name, as Pliny says r These were not Graecizing Jews, or Jews that dwelt in Greece, and spoke the Greek language; for they were called not Hellenes, but Hellenists; but these were, as the Vulgate Latin and Syriac versions render it, Gentiles; and were either mere Gentiles, and yet devout and religious men, who were allowed to offer sacrifice, and to worship, in the court of the Gentiles; or they were proselytes, either of righteousness, and so were circumcised, and had a right to eat of the passover, as well as to worship at it; or of the gate, and so being uncircumcised, might not eat of the passover, yet might worship at it; which latter seems to be the case, by what follows: for these were
among them, that came up to worship at the feast; of the passover, which was near at hand: these were among those, that went forth to meet Jesus, and that attended him to Jerusalem, who were come up out of the country to this feast; and these came along with them to worship at it, to offer their sacrifices, and join in prayer, though they might not eat of the passover.
r Nat. His. l. 4. c. 7.
Fuente: John Gill’s Exposition of the Entire Bible
| Certain Greeks Desire to See Jesus; The Recompence of Christ’s Servants. |
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20 And there were certain Greeks among them that came up to worship at the feast: 21 The same came therefore to Philip, which was of Bethsaida of Galilee, and desired him, saying, Sir, we would see Jesus. 22 Philip cometh and telleth Andrew: and again Andrew and Philip tell Jesus. 23 And Jesus answered them, saying, The hour is come, that the Son of man should be glorified. 24 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. 25 He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal. 26 If any man serve me, let him follow me; and where I am, there shall also my servant be: if any man serve me, him will my Father honour.
Honour is here paid to Christ by certain Greeks that enquired or him with respect. We are not told what day of Christ’s last week this was, probably not the same day he rode into Jerusalem (for that day was taken up in public work), but a day or two after.
I. We are told who they were that paid this honour to our Lord Jesus: Certain Greeks among the people who came up to worship at the feast, v. 20. Some think they were Jews of the dispersion, some of the twelve tribes that were scattered among the Gentiles, and were called Greeks, Hellenist Jews; but others think they were Gentiles, those whom they called proselytes of the gate, such as the eunuch and Cornelius. Pure natural religion met with the best assistance among the Jews, and therefore those among the Gentiles who were piously inclined joined with them in their solemn meetings, as far as was allowed them. There were devout worshippers of the true God even among those that were strangers to the commonwealth of Israel. It was in the latter ages of the Jewish church that there was this flocking of the Gentiles to the temple at Jerusalem,–a happy presage of the taking down of the partition-wall between Jews and Gentiles. The forbidding of the priests to accept of any oblation or sacrifice from a Gentile (which was done by Eleazar the son of Ananias, the high priest), Josephus says, was one of those things that brought the Romans upon them, War 2. 409-410. Though these Greeks, if uncircumcised, were not admitted to eat the passover, yet they came to worship at the feast. We must thankfully use the privileges we have, though there may be others from which we are shut out.
II. What was the honour they paid him: they desired to be acquainted with him, v. 21. Having come to worship at the feast, they desired to make the best use they could of their time, and therefore applied to Philip, desiring that he would put them in a way to get some personal converse with the Lord Jesus. 1. Having a desire to see Christ, they were industrious in the use of proper means. They did not conclude it impossible, because he was so much crowded, to get to speak with him, nor rest in bare wishes, but resolved to try what could be done. Note, Those that would have the knowledge of Christ must seek it. 2. They made their application to Philip, one of his disciples. Some think that they had acquaintance with him formerly, and that they lived near Bethsaida in Galilee of the Gentiles; and then it teaches us that we should improve our acquaintance with good people, for our increase in the knowledge of Christ. It is good to know those who know the Lord. But if these Greeks had been near Galilee it is probable that they would have attended Christ there, where he mostly resided; therefore I think that they applied to him only because they saw him a close follower of Christ, and he was the first they could get to speak with. It was an instance of the veneration they had for Christ that they made an interest with one of his disciples for an opportunity to converse with him, a sign that they looked upon him as some great one, though he appeared mean. Those that would see Jesus by faith now that he is in heaven must apply to his ministers, whom he had appointed for this purpose, to guide poor souls in their enquiries after him. Paul must send for Ananias, and Cornelius for Peter. The bringing of these Greeks to the knowledge of Christ by the means of Philip signified the agency of the apostles, and the use made of their ministry in the conversion of the Gentiles to the faith and the discipling of the nations. 3. Their address to Philip was in short this: Sir, we would see Jesus. They gave him a title of respect, as one worthy of honour, because he was in relation to Christ. Their business is, they would see Jesus; not only see his face, that they might be able to say, when they came home, they had seen one that was so much talked of (it is probable they had seen him when he appeared publicly); but they would have some free conversation with him, and be taught by him, for which it was no easy thing to find him at leisure, his hands were so full of public work. Now that they were come to worship at the feast, they would see Jesus. Note, In our attendance upon holy ordinances, and particularly the gospel passover, the great desire of our souls should be to see Jesus; to have our acquaintance with him increased, our dependence on him encouraged, our conformity to him carried on; to see him as ours, to keep up communion with him, and derive communications of grace from him: we miss of our end in coming if we do not see Jesus. 4. Here is the report which Philip made of this to his Master, v. 22. He tells Andrew, who was of Bethsaida likewise, and was a senior fellow in the college of the apostles, contemporary with Peter, and consults him what was to be done, whether he thought the motion would be acceptable or no, because Christ had sometimes said that he was not sent but to the house of Israel. They agree that it must be made; but then he would have Andrew go along with him, remembering the favourable acceptance Christ had promised them, in case two of them should agree touching any thing they should ask, Matt. xviii. 19. Note, Christ’s ministers should be helpful to one another and concur in helping souls to Christ: Two are better than one. It should seem that Andrew and Philip brought this message to Christ when he was teaching in public, for we read (v. 29) of the people that stood by; but he was seldom alone.
III. Christ’s acceptance of this honour paid him, signified by what he said to the people hereupon, v. 23, c., where he foretels both the honour which he himself should have in being followed (Joh 12:23Joh 12:24) and the honour which those should have that followed him, Joh 12:25; Joh 12:26. This was intended for the direction and encouragement of these Greeks, and all others that desired acquaintance with him.
1. He foresees that plentiful harvest, in the conversion of the Gentiles, of which this was as it were the first-fruits, v. 23. Christ said to the two disciples who spoke a good word for these Greeks, but doubted whether they should speed or no, The hour is come when the Son of Man shall be glorified, by the accession of the Gentiles to the church, and in order to that he must be rejected of the Jews. Observe,
(1.) The end designed hereby, and that is the glorifying of the Redeemer: “And is it so? Do the Gentiles begin to enquire after me? Does the morning-star appear to them? and that blessed say-spring, which knows its place and time too, does that begin to take hold of the ends of the earth? Then the hour is come for the glorifying of the Son of man.” This was no surprise to Christ, but a paradox to those about him. Note, [1.] The calling, the effectual calling, of the Gentiles into the church of God greatly redounded to the glory of the Son of man. The multiplying of the redeemed was the magnifying of the Redeemer. [2.] there was a time, a set time, an hour, a certain hour, for the glorifying of the Son of man, which did come at last, when the days of his humiliation were numbered and finished, and he speaks of the approach of it with exultation and triumph: The hour is come.
(2.) The strange way in which this end was to be attained, and that was by the death of Christ, intimated in that similitude (v. 24): “Verily, verily, I say unto you, you to whom I have spoken of my death and sufferings, except a corn of wheat fall not only to, but into, the ground, and die, and be buried and lost, it abideth alone, and you never see any more of it; but if it die according to the course of nature (otherwise it would be a miracle) it bringeth forth much fruit, God giving to every seed its own body.” Christ is the corn of wheat, the most valuable and useful grain. Now here is,
[1.] The necessity of Christ’s humiliation intimated. He would never have been the living quickening head and root of the church if he had not descended from heaven to this accursed earth and ascended from earth to the accursed tree, and so accomplished our redemption. He must pour out his soul unto death, else he cannot divide a portion with the great, Isa. liii. 12. He shall have a seed given him, but he must shed his blood to purchase them and purify, must win them and wear them. It was necessary likewise as a qualification for that glory which he was to have by the accession of multitudes to his church; for if he had not by his sufferings made satisfaction for sin, and so brought in an everlasting righteousness, he would not have been sufficiently provided for the entertainment of those that should come to him, and therefore must abide alone.
[2.] The advantage of Christ’s humiliation illustrated. He fell to the ground in his incarnation, seemed to be buried alive in this earth, so much was his glory veiled; but this was not all: he died. This immortal seed submitted to the laws of mortality, he lay in the grave like seed under the clods; but as the seed comes up again green, and fresh, and flourishing, and with a great increase, so one dying Christ gathered to himself thousands of living Christians, and he became their root. The salvation of souls hitherto, and henceforward to the end of time, is all owing to the dying of this corn of wheat. Hereby the Father and the Son are glorified, the church is replenished, the mystical body is kept up, and will at length be completed; and, when time shall be no more, the Captain of our salvation, bringing many sons to glory by the virtue of his death, and being so made perfect by sufferings, shall be celebrated for ever with the admiring praises of saints and angels, Heb 2:10; Heb 2:13.
2. He foretels and promises an abundant recompence to those who should cordially embrace him and his gospel and interest, and should make it appear that they do so by their faithfulness in suffering for him or in serving him.
(1.) In suffering for him (v. 25): He that loves his life better than Christ shall lose it; but he that hates his life in this world, and prefers the favour of God and an interest in Christ before it, shall keep it unto life eternal. This doctrine Christ much insisted on, it being the great design of his religion to wean us from this world, by setting before us another world.
[1.] See here the fatal consequences of an inordinate love of life; many a man hugs himself to death, and loses his life by over-loving it. He that so loves his animal life as to indulge his appetite, and make provision for the flesh, to fulfil the lusts thereof, shall thereby shorten his days, shall lose the life he is so fond of, and another infinitely better. He that is so much in love with the life of the body, and the ornaments and delights of it, as, for fear of exposing it or them, to deny Christ, he shall lose it, that is, lose a real happiness in the other world, while he thinks to secure an imaginary one in this. Skin for skin a man may give for his life, and make a good bargain, but he that gives his soul, his God, his heaven, for it, buys life too dear, and is guilty of the folly of him who sold a birth-right for a mess of pottage.
[2.] See also the blessed recompence of a holy contempt of life. He that so hates the life of the body as to venture it for the preserving of the life of his soul shall find both, with unspeakable advantage, in eternal life. Note, First, It is required of the disciples of Christ that they hate their life in this world; a life in this world supposes a life in the other world, and this is hated when it is loved less than that. Our life in this world includes all the enjoyments of our present state, riches, honours, pleasures, and long life in the possession of them; these we must hate, that is, despise them as vain and insufficient to make us happy, dread the temptations that are in them, and cheerfully part with them whenever they come in competition with the service of Christ, Act 20:24; Act 21:13; Rev 12:11. See here much of the power of godliness–that it conquers the strongest natural affections; and much of the mystery of godliness–that it is the greatest wisdom, and yet makes men hate their own lives. Secondly, Those who, in love to Christ, hate their own lives in this world, shall be abundantly recompensed in the resurrection of the just. He that hateth his life shall keep it; he puts it into the hands of one that will keep it to life eternal, and restore it with as great an improvement as the heavenly life can make of the earthly one.
(2.) In serving him (v. 26): If any man profess to serve me, let him follow me, as a servant follows his master; and where I am, ekei kai ho diakonos ho emos estai–there let my servant be; so some read it, as part of the duty, there let him be, to attend upon me; we read it as part of the promise, there shall he be in happiness with me. And, lest this should seem a small matter, he adds, If any man serve me, him will my Father honour; and that is enough, more than enough. The Greeks desired to see Jesus (v. 21), but Christ lets them know that it was not enough to see him, they must serve him. He did not come into the world, to be a show for us to gaze at, but a king to be ruled by. And he says this for the encouragement of those who enquired after him to become his servants. In taking servants it is usual to fix both the work and the wages; Christ does both here.
[1.] Here is the work which Christ expects from his servants; and it is very easy and reasonable, and such as becomes them.
First, Let them attend their Master’s movements: If any man serve me, let him follow me. Christians must follow Christ, follow his methods and prescriptions, do the things that he says, follow his example and pattern, walk as he also walked, follow his conduct by his providence and Spirit. We must go whither he leads us, and in the way he leads us; must follow the Lamb whithersoever he goes before us. “If any man serve me, if he put himself into that relation to me, let him apply himself to the business of my service, and be always ready at my call.” Or, “If any man do indeed serve me, let him make an open and public profession of his relation to me, by following me, as the servant owns his Master by following him in the streets.”
Secondly, Let them attend their Master’s repose: Where I am, there let my servant be, to wait upon me. Christ is where his church is, in the assemblies of his saints, where his ordinances are administered; and there let his servants be, to present themselves before him, and receive instructions from him. Or, “Where I am to be in heaven, whither I am now going, there let the thoughts and affections of my servants be, there let their conversation be, where Christ sitteth.” Col 3:1; Col 3:2.
[2.] Here are the wages which Christ promises to his servants; and they are very rich and noble.
First, They shall be happy with him: Where I am, there shall also my servant be. To be with him, when he was here in poverty and disgrace, would seem but poor preferment, and therefore, doubtless, he means being with him in paradise, sitting with him at his table above, on his throne there; it is the happiness of heaven to be with Christ there, ch. xvii. 24. Christ speaks of heaven’s happiness as if he were already in it: Where I am; because he was sure of it, and near to it, and it was still upon his heart, and in his eye. And the same joy and glory which he thought recompence enough for all his services and sufferings are proposed to his servants as the recompence of theirs. Those that follow him in the way shall be with him in the end.
Secondly, They shall be honoured by his Father; he will make them amends for all their pains and loss, by conferring an honour upon them, such as becomes a great God to give, but far beyond what such worthless worms of the earth could expect to receive. The rewarder is God himself, who takes the services done to the Lord Jesus as done to himself. The reward is honour, true lasting honour, the highest honour; it is the honour that comes from God. It is said (Prov. xxvii. 18), He that waits on his Master (humbly and diligently) shall be honoured. Those that wait on Christ God will put honour upon, such as will be taken notice of another day, though now under a veil. Those that serve Christ must humble themselves, and are commonly vilified by the world, in recompence of both which they shall be exalted in due time.
Thus far Christ’s discourse has reference to those Greeks who desired to see him, encouraging them to serve him. What became of those Greeks we are not told, but are willing to hope that those who thus asked the way to heaven with their faces thitherward, found it, and walked in it.
Fuente: Matthew Henry’s Whole Bible Commentary
Certain Greeks (H ). Real Greeks, not Greek-speaking Jews (Hellenists, Ac 6:1), but Greeks like those in Antioch (Ac 11:20, correct text H) to whom Barnabas was sent. These were probably proselytes of the gate or God-fearers like those worshipping Greeks in Thessalonica whom Paul won to Christ (Ac 17:4).
To worship at the feast ( ). Purpose clause with and the first aorist active subjunctive of , old and common verb to kiss the hand in reverence, to bow the knee in reverence and worship. We do not know whence they came, whether from Decapolis, Galilee, or further away. They found the pilgrims and the city ringing with talk about Jesus. They may even have witnessed the triumphal entry.
Fuente: Robertson’s Word Pictures in the New Testament
Greeks (%Ellhnev). Gentiles, not Hellenists. See on Act 6:1. Jesus comes into contact with the Gentile world at His birth (the Magi) and at the close of His ministry.
Fuente: Vincent’s Word Studies in the New Testament
CERTAIN GREEKS WOULD SEE JESUS, v. 20-22
1 ) “And there were certain Greeks,” (esan de hellenes tines) “Then there were certain Greeks,” men of pure Greek extraction or race, not Jews speaking Greek, as in Mar 7:26.
2) “Among them that came up,” (ek ton anabainonton) “Out of those who had come up,” as proselytes perhaps from Galilee, Syrophenicia, Decapolis, and perhaps some countries ever farther away. The term “came up” simply refers to the physical heights of the altitude of Jerusalem.
3) “To worship at the feast: (hina proskunesosin en te heorte) “In order that they might worship at the feast,” Psa 72:9-11; Act 10:34-35.
Fuente: Garner-Howes Baptist Commentary
20. Now there were some Greeks. I do not think that they were Gentiles or uncircumcised, because immediately afterwards it follows that they came to worship. Now it was strictly prohibited by the Roman laws, and severely punished by the Proconsuls and other magistrates, if any person was discovered to have left the worship of his native country and passed over to, the Jewish religion. But Jews, who were scattered throughout Asia and Greece, were allowed to cross the sea for the purpose of offering sacrifices in the temple. Besides, the Jews were not permitted to associate with them in the solemn worship of God, because they thought that the temple, and the sacrifices, and themselves, would in that way be polluted. But though they were the descendants of Jews, yet as they resided at a great distance beyond the sea, we need not wonder that the Evangelist introduces them as strangers and unacquainted with the occurrences which took place at that time in Jerusalem and in places adjacent. The meaning therefore is, that Christ was received as King, not only by the inhabitants of Judea, who had come from villages and towns to the feast, but that the report had also reached men who lived beyond the sea, and who had come from distant countries.
To worship. They might have done this also in their own country; but John describes here solemn worship, which was accompanied by sacrifices. For though religion and the fear of God were not confined to the temple, yet in no other place were they permitted to offer sacrifices to God, nor had they any where else the Ark of the Testimony, which was the token of the presence of God. Every man worshipped God daily at his own house in a spiritual manner; but the saints under the Law were likewise bound to make profession of outward worship and obedience, (18) such as was prescribed by Moses, by appearing in the temple in the presence of God. Such was the design for which the feasts were appointed. And if those men undertook so long a journey at great expense, with great inconvenience, and not without personal risk, that they might not treat with indifference the external profession of their piety, what apology can we now offer, if we do not testify, in our own houses, that we worship the true God? The worship which belonged to the Law has indeed come to an end; but the Lord has left to his Church Baptism, the Lord’s Supper, and public prayer, that in those exercises believers may be employed. If we despise them, therefore. it proves that our desire of godliness is excessively cold.
(18) “ De service et obeissance exterieure.”
Fuente: Calvin’s Complete Commentary
EXPLANATORY AND CRITICAL NOTES
Joh. 12:20-36. Certain Greeks coming with a desire to see Him gave our Lord an opportunity of pointing to His atoning work as the hope of salvation for all men, i.e. the world.
Joh. 12:20. Greeks., not simply Grecian Jews (Act. 6:1). They were most likely proselytes of the Gate, as they had come to Jerusalem to keep the feast.
Joh. 12:21. The same came therefore to Philip, etc.Why therefore? There were many Greeks in the region of Decapolis; and as Philips name is Greek, his family may have been connected, at least by trade, with the foreign residents.
Joh. 12:22. Andrew.His is also a Greek name; and he is mentioned before in conjunction with Philip (Joh. 1:44; Joh. 6:7-8).
Joh. 12:23. Jesus answered, etc.This answer is apparently the substance of what our Lord said to the Greeks and disciples alike. The hour is come, etc.When the old prophecy should begin to be fulfilled (Isa. 60:3) which told of the ingathering of the Gentiles (Joh. 10:16).
Joh. 12:24-26. These verses show how the glorification of the Son of man is accomplished. It is through death in the case of Christ that the fuller life is reached. And as the disciple must follow his Master, the same great result in their case is attained through self-sacrifice and self-surrender. The similarity of the teaching in St. John and the Synoptists on this point will be seen by a comparison of Mat. 10:37-39, etc., with this passage.
Joh. 12:27. Now is my soul troubled, etc.Soul, , i.e. life (Joh. 12:25), the seat of the natural feelings and emotions (Mat. 11:20-25; Mat. 26:38, etc.). Can it be wondered at that the Prince of Life should feel it a terrible ordeal to submit to death, even for a time? Even His human nature, holy, harmless, undefiled, must have shrunk more from this ordeal than we do who feel we were not made to die. What shall I say? etc.Are the words Father, save Me, etc., a prayer like that uttered in Gethsemane? or are they to be read interrogatively, like the opening clause of the sentence? The following sentence seems decidedly to favour the latter view. As Godet says, It is a hypothetical prayer. It was the cry of nature, if nature had suffered Jesus to speak. In the words which follow He expresses what really hindered Him from addressing such a request to God: it would be a negation of all that He had yet done and suffered.
Joh. 12:28. Father, glorify, etc.This is the prayer Christ really uttered, and to it a speedy answer was givena voice from heaven, etc.
Joh. 12:29. The people therefore, etc.This is the record of a veracious witness. One who sought to deceive would not have recorded these doubts. But why was the voice not distinct to all? Perhaps just because, as in the spiritual sphere, those who are prepared simply to receive the truth, joyfully accept it when it is presented to them; whilst others who have no desire for it will find reasons for rejecting it. An angel.See Act. 23:8-9. Those who thus interpreted the sound took a higher view, and one in accordance with Hebrew tradition as well as with Old Testament fact (Gal. 3:19; Heb. 2:2).
Joh. 12:30. Jesus answered, etc.Our Lord attests the fact of the divine utterance, and shows that it came for the purpose of strengthening the faith of those who heard it.
Joh. 12:31. Now is a judgment, etc.Not . Now is the time coming, is at hand, when the thoughts of many hearts shall be revealed (Luk. 2:34). The prince of this world.See Joh. 14:30; Joh. 16:11; Eph. 2:2; Eph. 6:12. This was the regular rabbinic title for Satan, whom they regarded as the ruler of the Gentiles, the Jews not being included in his kingdom (Watkins). And as the Greeks were listening to Jesus all would understand that He here meant the beginning of the Messianic reign (Gen. 3:15, etc.).
Joh. 12:32. See Joh. 1:29.
Joh. 12:34. The people answered, etc.Christ had claimed to be Messiah (Joh. 12:31); how then did He speak of being lifted up out of the earth ( )? Did not the law, at least as interpreted by the Jewish teachers, declare that Christ would abide for ever (see Dan. 7:14; Isa. 2:2-5; Isa. 9:7, etc.; Psalms 110.)? Who is this Son of man who is to be lifted up out of the earth? Surely He cannot be the Son of man of whom the prophets speak?
Joh. 12:35. Walk while, etc.Better Walk as ( with the majority of great MSS.) ye have the light. Lest darkness overtake you, come on you, seize on you suddenly (1Th. 5:4).
Joh. 12:36. That ye may become sons of light.Eph. 5:8; 1Th. 5:5. These things spake and was hidden from them.These solemn words are the Saviours closing words in His public ministry. He departed, because He was rejected. He was hidden from them. They had chosen the darkness rather than the light. It was most likely to Bethany that He went.
MAIN HOMILETICS OF THE PARAGRAPH.Joh. 12:20-36
Joh. 12:20-23. The desire to see Jesus.But a few days before the incident here recorded Jesus had come from His retirement in Ephraim to Bethany, and had been just welcomed with shouts of hosanna as the spiritual King of Israel. The last period of probation had been given to the Jewish rulers and the unbelieving section of the people. The end of it still found them hardened against the Saviour, and prepared to take more violent measures against Him when they saw that, in spite of all their threatenings (Joh. 9:22; Joh. 11:57), the people were being more and more attracted to Jesus (Joh. 12:17-19). But in the midst of so much to grieve there was something also to gladden the heart of Jesus.
I. Certain Greeks desire to see Jesus.
1. There were many pious Gentiles who had become proselytes of the gate, men like Cornelius and the chamberlain of Queen Candace (Act. 8:26; Act. 10:1). No doubt there were not a few such men at this time scattered up and down Palestine, and they might come in even greater numbers from the region of Decapolis.
2. These men, doubtless, came from that region, and recognised Philip and Andrew as fellow-countrymen, i.e. as coming from the neighbourhood of their home. They came first to Philip. He then consulted with his brother Andrew; for had not Jesus said He was sent only to the lost sheep of the house of Israel (Mat. 15:24)? and had He not commanded the disciples not to go into the way of the Gentiles (Mat. 10:5)?
3. But our Lord was already looking forward to the moment when the restriction laid on His ministry would be removed, and the Gentiles should be welcomed as members of His flock (Joh. 10:16). Therefore this coming of these Greeks to Jesus was to Him a matter of joy, as in the case of the Samaritans (Joh. 4:35-46). He was beginning to see the wider fruits of His missionto see of the travail of His soul, etc. The prophetic word which He fulfilled at the beginning of His ministry (Mat. 4:12-17) was receiving its wider fulfilment. The Gentiles were coming to His light. The first braird of the coming harvest (Joh. 4:35) was visible. And no doubt His soul rejoiced, as seeing these Greeks standing with His disciples, He said, The hour is come, etc.
4. The sequel of the incident, so far as the Greeks are concerned, is not stated; for John is bent on the great lessons our Lord founded on the incident. But Jesus does not send empty away those who come desiring to see and know Him. From His words in Joh. 12:23; Joh. 12:31-32, we may gather that they did not thus earnestly seek Him in vain.
II. What awakened this desire?
1. Those men as proselytes of the gate were no doubt pious, devout men (Act. 10:2), men more truly religious than many of the chosen race. They had heard of Jesus, had seen perhaps the striking scene in the temple (Mat. 21:12-17), and were convinced that here was One who could fill their deepest longings.
2. The beauty of the Saviours character, the earnestness and lofty nature of His teaching, and the greatness of His claimto be the Sent of Godall this, no doubt, impelled them to seek to see Jesus, and to know more of Him.
III. The desire is still expressed by many.
1. The Greeks came first to the disciples. It is through the mediation of the Church of Christ that the heathen attain the personal, saving society of Christ.
2. And there are many to-day, devout men, not only from among the heathen, but from among those in our modern world, who are seeking the Lord, if haply they might feel after Him, and find Him (Act. 17:27), but around whom the mists and darkness of error have been creeping.
3. What responsibility, therefore, rests on the Churchon the disciples of Christto show Him in all the beauty of His character and the saving power of His risen life to all men! And how unapostolic, therefore, is the wrangling over trifles that prevails, while all over the world millions are perishing for lack of knowledge!
IV. The Church must herself seek to see Jesus ever more clearly if she is to lead others to see Him.
1. Christ should ever be the beginning, middle, and end of the Churchs messageChrist as the prophet of His people, who has the words of eternal life (Joh. 6:68), as the great high priest of His people, by whose high-priestly, sacrificial action (Joh. 12:24; Joh. 12:32) salvation is made possible for men, and as the King and Head of His Church, who will establish in triumph His universal and eternal dominion (Joh. 18:36-37).
2. And in order that the Church may more fully and clearly deliver this message, she must have close communion with her living Head. To the office-bearers and members of the Church Christ must become a living reality. They must not be content with the mere knowledge of doctrines about Christ, though this is needful also. Faith in Him as a living, personal Redeemer, and fellowship with Him through the Spirit, are the essential needs of the Church. Without these all else is vain. Numbers, sanctities of worship, learning, and even outward activity will not serve the end for which they exist.
3. But the presence of the Spirit of Christ in the heart of His people, leading to burning zeal, tender pity, ardent love for those for whom Christ diedfor a perishing worldwould more and more attract the heathenmake straight the way for the erring, dispel doubts, arouse the indifferent, till men everywhere should come to the Church, saying, We too would see Jesus.
Joh. 12:24-25. Through death to life.Our Lord had been moved deeply by the coming of certain Greeks to see Him. He recognised in their advent the earliest tokens of that abundant harvest yet to be reaped. But ere this could be He must depart. His rejection by Israel must be completed. He must die, and in His death become the worlds life. Verily, verily, I say unto you, etc. In this familiar image our Lord shows forth the deep meaning of His death and resurrection as the hope of His people, also as their encouragement and example in enduring.
I. The death of Christ is the hope of His people.
1. The corn of wheat is cast into the ground by the sower, and dies. It dies as a grain of wheat, but is not destroyed. There is a germ of life in the grain which dissolution cannot harm. But the seed must die if that germ is to be liberated and to become fruitful.
2. If it be not cast into the ground it abideth, alone; it cannot accomplish its destined purpose. It must fall into the ground; its wrappings must fall off, its substance be transformed; in short, it must perish as a grain of wheat in order that it may spring up and bring forth fruit.
3. So was it with the Saviour. Whilst He remained on earth, despised and rejected despite His heavenly teaching and wondrous works, He abode practically alone. Only a few faithful ones gathered around Him. The world did not understand Him. Neither, indeed, did those who faithfully clung to Him understand the full significance of His mission. It was necessary that He should die, ere the full meaning of His redemptive work should be known through the teaching of the Spirit, and men should learn that a way of eternal safety through time to eternity had been opened up through the cross.
4. Had Jesus not gone on to Calvary to die for mens sins, where had been their hope of pardon and reconciliation with God? They would still have pursued the weary quest of the waiting ages, and still the cry had gone up, Wherewith shall I come before the Lord? etc., and the plaint, Oh that I knew where I might find Him! (Job. 23:3). But on the cross the cry of humanity was answered when Jesus said, It is finished, and died for menthe Lamb of God, that beareth away the sin of the world.
II. The result of Christs death is a great spiritual harvest.
1. The seed-corn cast into the earth dies as a seed-corn. The external wrappings and envelopes are thrown aside. But the unseen germ, hidden safely away, remains not only unharmed, but is helped by the decay of those coverings. Then the living portion of the plant begins to swell and push its way upward through the earth, till the warmer sunshine and refreshing rains of spring draw it from its earthly hiding-place, and it peeps above ground, an earnest of harvests yet to be reaped.
2. So was it with our Lord. He died, and was laid in the tomb; and there, in some fashion we understand not, the body of His humiliation became the body of His glory, and He arose conqueror of death and the grave for His people, the firstfruits of them that sleep in Hima glorious harvest of humanity rescued from death and the grave unto life eternal.
3. This shall be the final result in that harvest which is the end of the world (Mat. 13:39). But now through the power of His risen lifethe germ of life eternal in the hearts of those united to Him by faiththe fields of earth are ripening to the harvest.
4. When He died there were but few who followed Him. But how fruitful was that death in the coming days! See how the green blades sprang above the ground all aroundhow the timid who had hidden themselves came into the light of day, as if some spiritual spring had called them forth! See how in response to Pentecostal showers the hope and promise of the universal harvest germinated in every quarter! And see how in spite of blight and storm and heat of persecution it is spreading worldwide! The idols bow the head and fall never to rise in every quarter of the world, and millions upon millions rise to show forth Christs glory.
5. At some far-distant age the first seed-corn was sown in the world, when as yet its fields lay wild and waste. But now every land has its harvest. And thus it has been in the history of Christs Church. There shall be an handful of corn in the earth upon the tops of the mountains: the fruit thereof shall be like Lebanon (Psa. 72:16). It was this Jesus foresaw when the Greeks were led to Him by Andrew and Philip. The hour had come that the Son of man should be glorified.
III. Christs spiritual seed grows in His likeness.
1. His people die with Him unto sin, and live with Him unto righteousness. He that loveth his life, etc., who keeps and hoards the external wrappings of the souls true life, shall remain unfruitful. And he that hateth, etc.he that subordinates the lower and earthly to the higher, inner, spiritual lifeshall keep it unto life eternal. All that was best even in the lower shall through this abnegation of it be incorporated and intensified in the growth of the higher. The cross must be our pattern as well as our trust.
2. And when believers are thus united with Christ in the likeness of His death (Rom. 6:5), they grow up in the likeness of His spiritual life. In every faithful heart Christ lives anew. I have been crucified with Christ: and it is no longer I that live, but Christ that liveth in me (Gal. 2:20).
3. The Christian grows up in spiritual freedom. Christ being raised from the dead dieth no more; death hath dominion over Him no more. Even so reckon ye yourselves to be dead indeed unto sin, etc. (Rom. 6:9; Rom. 6:11). The believer is no more the slave of sin unto death, but is now the happy servant of Christ, the spiritual son of the heavenly Father, whom He will honour (Joh. 12:26).
4. The believer grows up in Christs spiritual beauty; each advance in growth sees some added grace of character. He shall grow as the lily, he shall be changed into the same image (2Co. 3:18), until finally he shall be like Him, seeing Him as He is.
5. And like the Saviours self-sacrifice, the Christians life of self-denial will be fruitful for good in the world. The blood of the martyrs has been the seed of the Church. And the self-sacrificing lives of His true followers best lead men to living faith in Him.
Learn.Trust in His cross; imitation of His example.
Joh. 12:26. Christ our example in spiritual service.Christ is our example in the service of God; and as He was faithful as the servant of Jehovah, and in all things did His Fathers will, so are we to follow Him. If any man serve Me, let him follow Me. If any man serve Me, him will the Father honour. The type of service which He demands from us is of the same sort as that which He Himself rendereda willing, trustful, complete obedience in the whole life, and in all its activity. It is to be feared that many of His professed followers fail to rise to this conception of the Christian life; and sometimes popular presentations of the gospel tend to perpetuate this fatal error. Get your soul saved is the burden of much of modern evangelical preaching. No doubt this is the chief thing, so far as men personally are concerned; for except a man be born anew, etc. (Joh. 3:3). But men are not to be left ever in the condition of spiritual children, and fed on milk (Heb. 5:12-13): they are to be nourished and built up for the higher life of service. Much of the spiritual awakening of recent years has simply been an awakening of infantile Christians into a higher life of service. And every agency with such a tendency is to be hailed with joy. What indeed is one great end of revelationespecially New Testament revelationbut to build up believers and fit them for this life of service? For what end was the Spirit sent forth, the means of grace established, the stated ministry of the Church set apart? And our Christianity is weak and ineffective in so far as it does not rise toward this goal. And as Christ said to His Father, I have glorified Thee on the earth by finishing the work, etc. (Joh. 17:4), so His disciples are to press toward this chief end of their being, in His service. Those who would serve Christ faithfully must, following His example as the servant of Jehovah
I. Hear His voice.
1. Beyond question, ere they can begin to obey Him as His servants, they must hear His voice spiritually quickening them. That is what Christ meant when He said, The hour is coming, and now is, etc. (Joh. 5:25).
2. But having heard that voice speaking to them with quickening power, they must prove that they have done so by obeying His commands, following His instruction. They must have their ear open morning by morning (Isa. 50:4) to catch the accents of His voice in that divine word which His Spirit has inspired, and in those spiritual impulses to forsake the evil and follow the good; and by entreating Him in earnest prayer to quicken their spiritual ear, so that they may more readily hear and understand.
3. And may it not be that we oftentimes are troubled and perplexed, our way enwrapped in mist, because we are not in this following the example and command of Him who is the light of the world, and who says of His true followers that they hear and know His voice? Further
II. In the activity of their lives, their speech and action, they serve Him.
1. To hear, with the true disciple and servant of Christ, is to obey. It was evident this was so in the case of Christ; and so it must be in greater or less degree with His servants. They must not act like the son in the parable, who in answer to his fathers command, Son, go work, etc., replied, I go, sir: and went not (Mat. 21:28; Mat. 21:30). And yet are there not too many of this class in the Christian Church? By their professed unity in the Church, openly declared at the table of communion, not a few say, I go, in answer to Gods command, Go work to-day, etc. You will search the vineyard in vain for too many of them; some get no nearer than a peep across the hedge, whilst others deliberately turn their backs on it, and spend their energies in the fields of the world.
2. But Christs true followers do not so learn Him (Eph. 4:20). When they give heed to His word and the teaching of His Spirit, then the Spirit of the Father speaketh in them (Mat. 10:20), and they use the gift of speech as the Son did for the divine glory. They earnestly endeavour to let no corrupt communication proceed out of their mouths, but that which is good (Eph. 4:29), and to let their speech be always with grace, seasoned with salt (Col. 4:6).
3. In the work of life, and its every action, Christs true servants seek to imitate Him in the divine service. How eagerly did Jesus declare and show it to be His meat to do the will of the Father, and to finish His work! And was not His word to His followers a clear call to imitate Him in this, We must work the works, etc. (Joh. 9:4)? And is not this one of His most precious promises to the disciples that they should continue His work (Joh. 14:12)? If ye keep My commandments, ye shall abide in My love, even as I have kept My Fathers commandments, and abide in His love (Joh. 15:10). Ye are My friends, etc.; Henceforth I call you not servants, etc. (Joh. 15:14-15). Just as there was unity of purpose between the Father and Christ in all Christs activity on earth, so Jesus said there would be the same unity between Him and His disciples, and therefore will they be His friends and brethren in the Father; for He shall make known unto them all things which He heard from His Father. Therefore will the true disciple of Christ seek in all things ever to do His will and finish His work.
III. Christs disciples follow Him and serve Him in the path of suffering.
1. Behold, and see if there be any sorrow like unto My sorrow, said the prophet in Christs name, as He foretold His life of suffering here below. And how did His apostles rejoice because they were counted worthy to suffer for that name (Act. 5:41)! In Christian lands to-day men have not thus to suffer, although they still have to do so among the heathen. To-day even in many quarters of the world men have to endure tribulations, suffering wrongfully, for the name of Christ and in His service.
2. But we also have our afflictions. The night sometimes darkens around us; the stroke sometimes falls heavily; so that in the darkness, weariness, pain, the spirit is nigh overwhelmed, and from the lips bursts out involuntarily the cry, Hath God forgotten to be gracious? hath He in anger shut up His tender mercies? (Psalms 77).
3. It is in such hours that the example of our Lord and Master is fitted to cheer and encourage. As He in the hour of deepest darkness, in which He cried Eli, Eli, etc. (Mat. 27:46), lost not His trust in His Father; so we surely in our hours of sorrow, pain, and perplexity may well trust and fear not, if we are consciously following the Saviour. Did He not in love endure for our sakes? and will He then put on us more than we can bear? Does not the light affliction which is but for a moment? etc. (2Co. 4:17).
4. For just as the cross of Jesus, the acme of suffering and sorrow, has become the emblem of His glory; so to those who endure, the proof of their faith, being much more precious than of gold that perisheth, though it be tried with fire, [shall] be found unto praise, etc. (1Pe. 1:7).
Joh. 12:25-26. The spirit of true service.It is a spirit of joyful willingness and self-surrender. Not alone at the beginning, when the soul has just been quickened to the higher life, is the true servant to say, Lord, what wilt Thou have me to do? But all along the course of life, even to the end. And during its course there will be manifested:
I. A growing sense of trust in God and our Redeemer.
1. The remembrance of the divine love and favour, and that God has in Christ granted the new spiritual life, will lead to the assurance that with Him also He will give all things (Romans 8.).
2. This confidence will increase as life goes on; each day will disclose new mercies, and the divine promises will grow brighter and more assured.
II. A continued confidence that our material needs will be met.
1. Whoever serveth as a soldier at his own charges? (1Co. 9:7), asked the apostle when writing to the Corinthians of the duty of upholding the ministry. But at the same time he showed that he did not depend on men for such help, but on God.
2. So every true disciple learns confidently to trust God for all needed help to fit him for and sustain him in his work. God will not send us on a warfare at our own charges. True servants of Christ, who are setting their affections on things above, are ever sustained and strengthened in their arduous endeavour.
III. A constant consecration of all lifes duties and work.
1. Each day of our life has its special work and duty, its own perplexities and sorrows. But these are not unknown or indifferent to Christ.
2. Nay, it is just in these, as in all things, that we are to serve Him. We are not to wait for some special position here, some outstanding work, or for the future life, in order to render to our God and Saviour our willing service. The future belongs to God. We are to serve joyfully and trustfully as the Saviour did here, by dedicating to Him the duties and labours of the present days.
Joh. 12:27-33. Jesus prayer and the answering voice from heaven.The thrill of joyful exultation in the mind and heart of Jesus, as He sees in prospect the travail of His soul, is quickly succeeded by the thought of the awful pathway He must tread ere the mighty work is accomplished. This prayer is the prelude of Gethsemane. It is a definite step toward that mysterious conflict, with its strong crying and tears, its sweat as of great drops of blood, and its utter self-renunciation.
I. Jesus troubled.
1. The man Christ Jesus, the Prince of life, recoiled from the awful strife before Him. We can in some measure understand how He, the perfect One, would shrink from death even more than we do.
2. Then there was doubtless the thought of His people, the lost sheep of the house of Israel, who in rejecting Him should be rejected (Joh. 12:48), whose rulers were even then engaged in dark plots against Him.
3. And there was also pressing on Him that load of the worlds guilt which He was to bear away, that cup which He was to drain to the bitter dregs, and which was soon to be given Him to drinkthe cup of sorrow, pain, and horror, which culminated in that hour of darkness and terrible sense of aloneness on Calvary. Our great High Priest was not untouched with the feeling of our infirmities; and it was He, who was in all points tempted like we are, who was thus troubled in prospect of the cross and all its shame and woe.
II. The direction in which Jesus turned for relief when troubled.
1. As the faithful and obedient incarnate Son He turned toward His Father. Jesus prayed; for in trouble and sorrow He was as we are (Heb. 2:17). He did not conceal from Himself the terrible nature of the coming conflict, and looked to the Father for strength and comfort.
2. The first cry is a perplexed question, showing the conflict in Jesus breasta question as to the possibility of the cross being lifted from Him, of the hour being averted. Shall I say, Save Me, etc.
3. But in a moment this thought is put aside. It is seen to be incompatible with the purpose for which He had come unhesitatingly to face this hour. The passion to be entered upon is indeed the only way in which the divine, eternal purpose He had undertaken to carry out could be fulfilled. Only thus can the world be redeemed and the prince of this world be cast out. Therefore Christ casts away all thought of the possibility of being saved from the hour before Him, and in willing submission resolves to carry out the eternal, divine purpose: For this cause came I to this hour.
4. And now the loftiest flight of prayer is reached by the Saviour: Father, glorify Thy name. To this height of filial submission only the divine Son, and unfallen spirits, and those who in Christ become children of God can truly attain. There could be no diviner prayer, as there can be no higher purpose than the divine glory. What Thou willest, what Thou desirest, O Father, this is My purpose, though the way to the performance of that will leads by the cross and through the grave.
5. The conflict is now over, the dark cloud withdraws itself, and the Redeemer is further strengthened to go forward to victory.
III. The audible answer to Christs prayer.
1. Then came a voice from heaven, etc. This voice is the third audible utterance from heaven during the sojourn of Jesus on earththe first at His baptism, the second on Tabor, the third here. All proclaim the glory of the Son, but this utterance is to a wider circle. The time has come when the glory of the divine Name will be manifested through the Son in strange and unexpected manner. Hitherto it had been seen in mighty works and divine teaching; now it would be seenstrange contraston the cross.
2. And the answer has been verified. Men glory in the cross as the highest exhibition of divine mercy and love. The essential character of the Eternal shines in it most conspicuously. In it the way of salvation and eternal blessedness for humanity is opened up; for with the cross are bound up the resurrection of the Saviour and His ascension to the heavenly places, whence He rules His Church, and where He reigns till all foes of His kingdom shall be finally vanquished.
3. And in every step of progress made by His kingdom here, in every soul quickened from death to life, in every citadel of the kingdom of darkness overthrownin short, in every new region of earth made glad with the fruit of righteousnessall is through Jesus Christ, unto the glory and praise of God (Php. 1:11).
IV. The double purpose of this audible answer to Christs prayer.
1. It was doubtless intended to strengthen the Saviour and comfort Him in view of what lay before Him, as afterward for the same purpose an angel appeared to Him in Gethsemane (Luk. 22:43).
2. And that it did cheer and comfort the Saviour we may gather from the firm declaration of His assured expectation of final victory. That assurance was attained in His own willing submission to the Fathers will and desire for the Fathers glory. It was not necessary for Him that the Father should audibly give the answer to this prayer (Joh. 11:42). Yet can we doubt that this voice from heaven would cheer and rejoice the ?Song of Solomon 3. We seem to detect an echo of this rejoicing in the triumphant word, Now is a judgment of this world, etc. The cross would discriminate. Around it would be gathered the children of light; against it would be marshalled the powers of darkness in vain. For the prince of this world would be vanquished (Col. 2:14-15). And Christ is drawing all men unto Him (2Co. 5:20) by the power of His lovenot compelling, not drivingmen of every tribe and nation. He brings a salvation free and full for all who will not resist the drawings of His mighty love.
4. But the voice came not only, not chiefly, because of Jesus, but for the sake of those who heard it, especially those who believed, so that the remembrance of this heavenly testimony might strengthen their faith. Indeed, was it not they alone who heard the voice speaking, who heard the words, whilst to others the voice was simply a sound like that of thunder? The unbelieving were not expecting that there would be any divine answer; and when it came audibly, it passed before they caught its import. Others whose spiritual nature was in unison with God both heard and understood, and were confirmed in their faith, as the voice on Tabor confirmed the faith of the disciples (2Pe. 1:17-18).
Lessons.
1. Jesus is our example in prayer: in time of trouble the same blessed source of strength and comfort is open to ns.
2. He is our example in submission to the divine will: acquiescence in the Fathers will is the true source of inward peace and strength to endure.
3. He is our example, as the divine Son, in desiring the highest goodthe divine glory.
Joh. 12:34-36. Believe in the Light, walk in the Light.In Joh. 12:23 Jesus had spoken of Himself as the Son of man who should be glorified. The Jews understood clearly enough this reference to the Messiah. But when He spoke of dying and being lifted up out of the earth, the people were perplexed; for was it not a commonplace of their teachers that Christ should abide for ever? Did not the prophet foresee the Son of man coming to take His kingdom, which was to be an everlasting kingdom (Dan. 7:14)? Who is this Son of man? An important question truly, but one which Jesus had often answered. All His life, His teaching, His activity, had been a fulfilment of prophecy concerning Him. The Light had been shining, but their eyes were blinded. Now was their opportunitythe last. In brief space it would pass away, and then the darkness would fall, dense and terrible, on the race of Israel.
I. The traveller to eternity needs light for his journey, and must advance toward his goal while it is day.
1. The need of spiritual light is admitted by men as a whole; and all the religious and moral systems which men have built up have been designed to light the darksome way through time.
2. And God has given light to men (Joh. 8:12). It remains, therefore, that they should advance by that light whilst they have it. The Jews were blinding themselves to the light by seeking to reconcile Christs teaching with their preconceived interpretations of law and prophecy, in place of simply looking to the Saviour, and opening their minds to receive the truth as plainly revealed in Him.
3. So also many now concern themselves with matters of secondary importance in religion, its mere externals, its forms and modes, whilst they miss the true meaning, and thus the comfort and guidance which the gospel is designed and fitted to bring them.
4. Others still, whilst professing to know the Son of man, altogether fail to walk in His light, and on their way linger entranced by the occupations and pleasures of time, until the solemn night of dissolution descends in awful swiftness, and snatches from them their opportunities for ever.
II. The way of escape from the power and fear of darkness is to become children of light.
1. This men attain to by believing in the Light. They thus become transformed into the likeness of Christ. They imitate Him, reflect His character, and escape evermore from the darkness of sin, ignorance, error, and above all from that spiritual blindness which is unconscious of the presence of light.
2. This is a call to receive Christ into our hearts by faith, to follow Him in the activities of life, and in the display of acts of Christian love; and thus we shall abide in the light, and there will be none occasion of stumbling in us (1Jn. 2:10).
3. With this blessed assurance the public ministry of Jesus closed. Truly He was the Light of men. How great was His patience with the unbelieving! how infinite His compassion! and how terrible was the doom of those who through unbelief had blinded their eyes! And how loud is the warning voice which speaks from these words; and how glorious the prospect of being light in the Lord through believing!
HOMILETIC NOTES
Joh. 12:21. We would see Jesus.These words were uttered, probably, in the Court of the Gentiles, as He passed from the Court of the Women, which, as the most public place for Jewish assemblies, was the frequent scene of His teaching. On the previous day, the Court of the Gentiles had been cleansed from the traffic and merchandise which had been customary in it, and the temple had been declared to be a house of prayer for all nations. The Court of the Gentiles was divided from the inner square of the temple by a stone fence, bearing upon pillars, placed at regular distances, the following words in Greek and Latin: No alien must pass within the fence round the temple and the court. If any one be caught doing so, he must blame himself for the death that will follow. This prohibition was known before, from Josephus (Ant., xv. 11, 5); but in our own day one of the very slabs, bearing the exact words, has been discovered by M. Ganneau during the excavations of the Palestine Exploration Fund (comp. Act. 22:28-29, and especially Mar. 11:17). The events and the words of these days must have brought strange thoughts to the minds of proselytes, men who were worshippers of the one God by personal conviction, and not because of the faith of their ancestors; and with heart filled with wonder as to what these things meant, half grasping, it may be, the truth that this middle wall of partition should be broken down, they ask for a special interview with Jesus (comp. Eph. 2:12 et seq.).H. W. Watkins.
Joh. 12:27. Now is My soul troubled.Note the punctuation of this verse, for everything depends upon that: Now is My soul troubled; shall I say, Father, save Me from this hour? Put the mark of interrogation after the word hour; then you have the whole meaning,Now is My soul troubled; shall I say, Father, save Me from this hour? Then He answers Himself: For this cause came I into the world; for this cause came I unto this hour: I will not say, Save Me from this hour; I will say, Father, glorify Thy name. Then there came a voice from heaven, saying, I have both glorified it, and will glorify it again. The people therefore, that stood by and heard it, said that it thundered: others said, An angel spake to Him. Thus it always is: there are always two explanations of events; the vulgar will call the explanation thunder, and the spiritually refined will call it an angel.Dr. Joseph Parker.
Joh. 12:28-29. The voice from, heaven.Every man hears in Gods voice what he is fit to hear. Obviously there was an objective something, an audible sound. To the deafest there was a vague impression of some majestic noise from heaven, which said nothing, but was grand and meaningless as a thunder-clap. Others, a little more susceptible, caught something like articulate words, but discerned no significance, though they felt their sweetness and dignity, and so thought them an angels voice. Ye therefore hear them not, because ye are not of God. We can dull our ears till they will not even recognise Gods voice as thunder, and, if it sounds meaningless to us, it is our own fault.Dr. A. Maclaren.
Joh. 12:31-33. Christ victorious through death.If He thought of Himself only as a martyr, one among many, it was gross exaggeration to say that His death headed the black roll of the worlds sins. On that hypothesis of His person, there have been many other deaths quite as criminal. Only the full-toned view of who and what the victim was warrants such a construction of the guilt of His slaying as is here. Still more extravagant, on the supposition that Jesus is simply the best of men and teachers, is that other triumphant cry of victory over the defeated and cast-out prince of this world. Only the full-toned view of the death of Christ as the sacrifice for the worlds sins can warrant such a construction of its power to redeem the world from the tyranny of that usurper, and to dislodge him from his fortress. He and all his hosts hold their own, undisturbed by teachers and martyrs, but they flee before the power of the cross of the Son of God, who taketh away the sin of the world. He made a show of them openly, triumphing over them in it. The judgment and defeat are immediate results of the cross, but the last issue, which Jesus stays Himself by beholding, is one that begins, indeed, contemporaneously with these, but stretches on through all time, and blesses each coming generation. Of course, the lifting up here is primarily a designation of the crucifixion (Joh. 3:14); but that is contemplated in connection with the other lifting up from the earth, in His ascension and session at the right hand of God. To draw men to Himself is the work of Christ till the end of the world. His magnet is the cross. That drawing does not imply universal yielding to itself, for there may be resistance to it; but for evermore there stream out from the cross powers which lay hold on hearts, and sweetly and mightily grapple them to Jesus. He Himself, and nothing less, is the centre; and what conquers men to be His, is His death.Idem.
ILLUSTRATIONS
Joh. 12:20. The promise of harvest.What about the first blade that pierces the dull earth and stands up in green beauty: is it a favourite? No, it is better; it is a harbinger; it says, I have only come first; they are all coming. It is not elected in the sense of other green blades having been blighted underground: it is elected in some sense of precedence; it outran the others; they all started together, but this little one came up first, elected to preach the harvest, called, not to singularity, but to expressiveness, to algebraic suggestiveness, saying, This is the indication that you must presently get your sickles ready, for we are all alive and all unfolding and all coming; to-morrow the land will be green, and the day following it will be yellow with corn. The blade is only first, because there are more to follow. It would be neither first nor last if there were no succession; it would stand alone, it would be without an arithmetical indication at all, except there be some word that signifies loneliness, some figure that typifies isolation; it is either first or last, because there are more.Dr. Joseph Parker.
Joh. 12:25. All for Christ.The glory of a Christian is Christ in heaven, and Christs glory is His Church on earth. The believer is a true child of God, who, clothed with Christs righteousness, walks in holy fear and willing obedience before his Father. Do not wonder, then, that there meet you in the Church of Christ such a one as Polycarp, who, when threatened with the stake if he would not curse Christ and offer to the gods, replied, Eighty and six years have I served my Saviour, and He hath done me nothing but good; how could I curse my Lord and King, who hath saved me?as an Ignatius, who thus wrote from his Roman prison to his Church: Let fire and conflict, breaking of the bones and tearing asunder of the members, nay, let the burning of the whole body and all the malice of the devil come upon me, if I may have but Christ with me. I seek Him who died for us; I desire Him who rose again for us. My earthly desires are crucified; the fire of Gods love burns within me with unquenchable glowit calls, Come to the Father;as a Chrysostom, who, after a laborious life for the sake of the confession of the truth, and when dying in exile breathed out his soul with the words, God be praised for all;as a John Huss, who, from the midst of the flames of martyrdom in Constance, thus prayed: Lord Christ, I will bear this terrible death with joy for the Gospels sake, but I pray Thee forgive my foes;as a Theodore Beza, who, standing face to face with the ruler of France, thus spoke: The Church of Christ is indeed like a lamb dumb before her shearers, but she is also like an anvil on which the strongest hammer may he shattered;finally, as a Dr. Martin Luther, who, at the imperial diet at Worms before Emperor and Court, in the most decisive moment of his life, finished his heroic confession in these words: Here I standI cannot do otherwise; God help me. Amen. It is indeed Christ who, in all these standard-bearers of His holy kingdom, radiates forth His power and His life, so that they have overcome through the blood of the Lamb and through the word of their testimony, and they loved not their lives unto the death (Rev. 12:11).Translated from F. Arndt.
Joh. 12:27. Prayer, a way of deliverance from trouble.The more we give place to our own thoughts and plans, the more we seek through our own power some opening on this land or on that, so much the more dark will our way appear, our dispeace become greater, our mind more perplexed, and the way of escape more doubtful. Many in this way have fallen into such tortures of anxiety, and even despair, that they have been stupefied, deprived of thought, and thus led to take some foolish step, through their own folly sinking deeper and deeper into misfortune. Often indeed such people have thus lost their reason. It is impossible in our own strength to overcome soul trouble. Take up the task as you willflee loneliness, amuse yourselves, seek to dull feeling, fly into the face of danger, turn your attention to other things, resolve firmly, I shall no longer give way to these thoughts, I shall resist them, put them aside, root them out, let it cost what it willit will be of no avail. The heavy thoughts will return again, will follow you into society, will rob you of your nightly slumber. They will become only the more powerful the more you seek with hatred to put them down. One thing only can help youprayer to the Lord. Prayer enables us to recover ourselves, brings peace, gives assurance, confidence, hope. Prayer opens up the true way of escape and deliverance from all trouble and danger.Idem.
Joh. 12:35. The use of opportunity.Have we been decided and active in using our opportunities for spiritual improvement and doing good? You remember perhaps the legend of medival times, of the young maiden, who, one evening as twilight was falling, rowed out in a skiff on a lake which lay before her fathers castle. As the dreamy twilight descended she fell asleep; and while she slept, the string of her beautiful pearl necklace broke, and one by one the precious gems dropped into the still waters of the lake, till when she woke she found that her gems were lost for ever. This legend is symbolic of many a human life. How many of us have allowed ourselves to slip easily along while we slumbered, not aware or unheeding that golden opportunities were slipping away for ever as the moments sped! or, while we have dreamily hesitated, they have escaped from our grasp! Let us then seek for greater grace and strength, that we may be decided in our Christian calling, that there may be no shirking of duty, no shamefacedness, no wavering; but that we may be able always to stand strong in the Lord and in the power of His might.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
THE GREAT PARADOXDEATH FOR LIFE
Text 12:20-26
20
Now there were certain Greeks among those that went up to worship at the feast:
21
these therefore came to Philip, who was of Bethsaida of Galilee, and asked him, saying, Sir, we would see Jesus.
22
Philip cometh and telleth Andrew: Andrew cometh, and they tell Jesus.
23
And Jesus answereth them, saying, The hour is come, that the Son of man should be glorified.
24
Verily, verily, I say unto you, Except a grain of wheat fall into the earth and die, it abideth by itself alone; but if it die, it beareth much fruit.
25
He that loveth his life loseth it; and he that hateth his life in this world shall keep it unto life eternal.
26
If any man serve me, let him follow me; and where I am, there shall also my servant be; if any man serve me, him will the Father honor.
Queries
a.
Where did the Greeks come from?
b.
Why did they wish to see Jesus?
c.
Why did Jesus answer them thus?
Paraphrase
Among those who had come up to worship at the feast of Passover were some Greeks, proselytes of the gate .These proselytes approached Philip (who was from one of the Greek-oriented cities of the Decapolis, Bethsaida in Galilee) with the request, Sir, we would like to see Jesus. Philip first consulted with Andrew and together they informed Jesus. It was then that Jesus answered, The hour has now come in which the Son of man is going to be glorified. Now I point out to you a positive principle of Gods lawunless a grain of wheat falls into the earth and dies, it remains a single, unfruitful grain of wheat; but if it dies, it germinates and yields much fruit. Again, another principle is that the man who loves this earthly life to the exclusion of spiritual life will ultimately lose his life for the earthly life is destined for dissolution. But to the contrary, the one who longs to be rid of this earthly life and loves the life to come will preserve it forever. If any man wants to serve Me, he must follow My way; and then where I am, safe in the bosom of the Father, there will my servant be also. For my Father will honor every man who serves Me.
Summary
A group of Greek proselytes, intrigued with the teachings and spontaneous popularity of Jesus, seek Him with the purpose, probably, of learning His philosophy of life. Jesus answers them with the great paradox that He must die to provide Life and those who follow Him must die to self to appropriate that Life.
Comment
No doubt Jesus returned to the temple courts each day of the last week from His lodging in Bethany. It would be the temple courts that would afford Him the largest, most sympathetic audiences. Furthermore, it would be here in the temple courts that He would be able to challenge the rulers to either surrender to His Messiahship or openly make their move against Him.
There seems to have been three courts in the temple of Jesus day. The extreme outer court known as the court of the Gentiles, the next court known as the court of the women, and the court immediately surrounding the sanctuary known as the court of Israel. Only Jewish males were allowed in the innermost court. The Gentiles were prohibited from all but the extreme outer court. Gentiles frequently became proselytes (converts to the monotheistic religion of the Jews). They are referred to in the Old Testament as strangers and in the New Testament usually as those who fear God (cf. Kings Joh. 8:41-43; Isa. 56:3-8; Mar. 11:17; Act. 10:1; Act. 10:22; Act. 10:35; Act. 13:16; Act. 13:26; Act. 13:43; Act. 13:50; Act. 17:4).
According to both Lenski and Hendriksen, the present participle in the Greek, anabianonton (the ones going up), means those accustomed to go up to the feast. This would mean the Greeks were worshippers of Jehovah according to the Hebrew religion. Out of despair and hopelessness brought on by their lifelong association with Greek philosophy and religion they were probably attracted to the Jewish religion because of its reasonableness and high moral standards. The idealism of Plato was cold, unfeeling and hopeless; the materialism of Aristotle was unreasonable and contrary to mans higher nature; the determinism and sensuality of Epicurus led to chaos and despair. The Hebrew religion of One True God, Creator, loving Father, the Personal Unmoved Mover of the universe offered a more reasonable explanation of the cosmos than their mythical, polytheistic religion. So they, like Cornelius (Act. 10:1-48), became proselytes of the Gate.
They had come to the temple to worship during Passover week and had probably heard for themselves or through others of the astounding doctrines being taught by the Man of Galilee. Perhaps Jesus was in a section of the temple where they could not go, so they sent Philip to ask an audience with Him. Just why Philip went first and informed Andrew we are not sure. Perhaps Philip was not certain, as Hendriksen suggests, that Jesus would want to speak with them. To associate with Gentiles, especially in the temple precincts, would only incite the wrath of the Jews. So they both approach Jesus with the request.
No doubt these Greeks had been a part of the glorious entry of Jesus into Jerusalem the day before, either as spectators or participants. There were many questions on their mind. They wanted to know about the salvation this Galilean Rabbi promisedwas it merely political and connected with His kingdom? When would His kingdom be established? What was His connection with the God of the HebrewsHis concept of truth, of life?
They wondered about His doctrines of life and salvation and their seeking reminded Him vividly of the manner in which He was going to provide Life and Salvation for all mankindthe cross. It also reminded Him that the agonizing night was almost upon Him! The hour had come when the sinless Son should be glorifiedglorified in humiliation. It was when the Son of man was lifted up on the cross that the glory and wisdom of God was made manifest; when the glory of God and His love would draw men unto Him. The cross and the empty tomb, foolishness to the Greeks and a stumbling-block to the Jews, became the wisdom and glory of God! Perhaps the title Jesus used of Himself here, Son of man, is significant, perhaps not. It was a favorite title He applied to Himself. It has certain Messianic significance from the prophets (esp. Daniel and Ezekiel), but He may have used it to especially identify Himself as the Saviour of all mankind.
Be that as it may. He proceeds to give an answer to the great questions that were perplexing the Greeks. We do not know whether the Greeks were within hearing distance of Jesus speech or whether He answered the two disciples and they in turn told the Greeks. However His answer was delivered to them, it was rather enigmatic and paradoxical. It was in the form Jesus used mosta figure of speech from nature! Although this form obscured the message for those who did not want to hear (cf. Mat. 13:10-17) it made His doctrines very lucid and easily comprehended by those who did want to hear.
The doctrine plainly taught by Jesus is the substitutionary atonement. However, it was not nearly so plain to them as it is to us on this side of the cross. Just as the grain of wheat must fall into the ground and die to bear fruit, so must the Son of God give Himself up in death to make atonement for man and thus bear fruit by calling many to be sons of God through faith and obedience. They sought an answer to the question of salvationHe answered that man would be saved by His death. They sought an answer to the question of His glorious reign as MessiahHe answered that the Messiah would be glorified by death! All of this was prophecied of the Messiah (cf. Isa. 53:1-12, esp. Isa. 53:10). If He should not die, there would be no atonement and no salvation.
Next, Jesus turns to the question of mans appropriation of this substitutionary atonement which He shall provide. Man must make the things of this world secondary to the pursuit of the other world. As one sage has so aptly put it, Life is more than a living! The man who makes food, drink, shelter and the vanities of worldly fame his ultimate goal is bound to lose, for this flesh and the world and its works are destined for destruction. To the contrary, the man who longs to be rid of this earthly tabernacle (cf. 2Co. 5:1-10; Php. 1:20-24; 2Pe. 1:12-15) and by faith looks forward with eager anticipation to the life to comehe will preserve (or guard as the Greek text has it) his real Life forever. The man who makes the getting of earthly life his ruling passion forgets God, forgets that the things of earth are temporary, forgets the judgment to come (cf. Luk. 12:15-21). Compare other parallel Scriptures with this passage, such as Mat. 10:37-39; Mat. 16:24-26; Mar. 8:34-38; Luk. 9:23-26; Luk. 17:32-33.
Joh. 12:26 is further amplification of the way man comes into the saving grace provided through the atonement. Those who desire to follow Jesus and become His disciples must, as Barnes puts it, imitate me; do what I do, bear what I bear, and love what I love. Men who desire to have the Life eternal which Jesus obtains for them must follow in His steps of self-renunciation and obedience to the will of God. Jesus died to bear fruit. His followers must die to self to bear fruit (cf. Gal. 2:20). When we crucify self we put to death that which must ultimately die and receive that Life which is Life abundantly. Thus the great paradoxto die is to live!
The concluding phrase of Joh. 12:26 is one of promise and comfort. Those who choose to follow Jesus, even to death, need not fear, for where He is there will His servant be. Jesus dwelt ever in the constant care of the Father and taught His disciples that they should expect the same care (cf. Mat. 6:19-34). The same promise was made in the great commission (cf. Mat. 28:19-20). Furthermore, the one who will leave all to serve Him will be rewarded by the Father. The word translated honor is the Greek word timao which is translated in other places, honor, hire, value, reward and other similar terms (cf. Mat. 27:6-9; Act. 4:34; Mat. 15:4 [children are to support their parents, not merely honor them with words]; 1Ti. 5:17). When a disciple of Jesus leaves all to serve Him, the Father rewards with certain blessings in this life (cf. Luk. 18:28-30) and the most precious reward of allthe crown of life (cf. Rev. 2:10; Rev. 3:21).
So in this brief discourse we have the gospel in miniature: (a) the glorification and substitutionary atonement of Jesus in His death; (b) the appropriation of that atonement by man through mans crucifixion of self and following the word of Christ; (c) the safety and reward provided by the Father.
Quiz
1.
Were the Gentiles ever known to have worshipped the God of the Hebrews? List some Scriptures to prove your answer. Were these Greeks such people?
2.
Why did the Greeks seek Jesus?
3.
Why did Philip not take them straightway to see Jesus?
4.
Why would their request to see Him remind Jesus so vividly of His approaching crucifixion?
5.
What is the teaching of Jesus in the metaphor of the grain of wheat?
6.
How does the man who loves his life lose it? And the one who hates his life find it?
7.
How does man appropriate the salvation provided by Jesus through His atonement?
Fuente: College Press Bible Study Textbook Series
(20) And there were certain Greeks.Comp. Note on Joh. 7:35, where we have the same word in the original, and Act. 6:1; Act. 9:29; and Act. 11:20. They were not Hellenists, i.e., Greek Jews, but Hellenes, i.e., Gentiles.
Among them that came up to worship at the feast.The words imply that they were in the habit of going up to Jerusalem at the feasts, i.e., that though Greeks by birth, they had been admitted to the privileges of Judaism. They belonged to the class known as Proselytes of the Gate. (Comp. Notes on Mat. 23:15 and Act. 8:27.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
The Lord’s address before the Greeks, Joh 12:20-36.
Writing mainly for Greeks, John alone reports this remarkable transaction and discourse. It brings up, dimly but significantly, the anxiety of those representatives of Greece, and the premonitions which their presence drew from Jesus, that his death was to result in the spiritual conquest of the world.
Fuente: Whedon’s Commentary on the Old and New Testaments
20. Certain Greeks Men of Hellenic blood, who rejected idolatry and habitually came to the Passover, not indeed fully to participate in the Jewish ritual, but to worship the Supreme. They were monotheists, who saw in Israel’s Jehovah the God of the universe.
Fuente: Whedon’s Commentary on the Old and New Testaments
Life Comes through His Death ( Joh 12:20-33 ).
‘Now among those who went up to worship at the Feast were some Greeks. So these came to Philip, who was from Bethsaida in Galilee, and said to him, “Sir, we want to see Jesus”.’
At this stage some Greeks approached Philip in order to meet with Jesus. ‘Greeks’ simply means Gentiles. It is doubtful if they were proselytes (circumcised converts) to Judaism for then they would not have been seen as Gentiles. They were probably rather ‘God-fearers’, (those Gentiles who looked to the God of Israel without being circumcised and becoming proselytes, having thus only restricted access to the synagogues and being limited in the Temple to the court of the Gentiles). Many such God-fearers came to Jerusalem at the great feasts, attracted by the monotheism and morality of the Jewish teaching. They were permitted to participate in synagogue worship in a limited fashion and to take part in the general festivities, and they could worship in the court of the Gentiles in the Temple. Their approach was possibly in order to discover whether this prophet welcomed such as them. Perhaps they were spurred on by the way in which Jesus had dealt with those who were hindering their worship in the Temple.
These God-fearing non-Jews were in direct contrast with the Pharisees. They saw what the majority of Pharisees refused to see. Their desire to see Jesus was certainly not academic but in order to learn from Him and receive assurance that they could be accepted by His God. We are not told whether they met Jesus, although we may assume that they did, but their very approach, with a significance that only He could know as it brought home to Him the future, spurred Him into words about His coming death, a death which would pave the way for the full acceptance of the Gentiles. John, of course, was concerned that his readers, who were themselves Greeks, would align themselves with these men of faith.
Fuente: Commentary Series on the Bible by Peter Pett
The First-Fruits of the Heathen. The Greeks apply to the disciples:
v. 20. And there were certain Greeks among them that came up to worship at the feast.
v. 21. The same came therefore to Philip, which was of Bethsaida of Galilee, and desired him, saying, Sir, we would see Jesus.
v. 22. Philip cometh and telleth Andrew; and again Andrew and Philip tell Jesus. Certain Greeks there were among the crowds that came up to worship at the feast. They may have been men living in the Decapolis or in Galilee, men of pure Greek extraction, perhaps not even proselytes of the gate; they were heathen. But they had heard of the true God who was adored among the Jews. And they now had ample opportunity to hear also of Jesus, for all men were talking of Him and the great miracle which He had performed. They were acquainted with Philip, since his home was in Bethsaida, and they may have met him often in the North. Their wish was soon stated. They told Philip that they wished to see Jesus. Here was the desire of awakening faith, for they were not so much concerned about seeing Jesus with the eyes of their body as about the consummation of their hope to find in Him the Savior. Philip did not dare to decide the matter of introducing these Greeks to Jesus alone, so he called upon his fellow-townsman Andrew to help him decide. What made them hesitate to lay the request of the Greeks before the Lord was probably the prejudice which they, as members of the Jewish Church, had against all Gentiles. The many passages of the Old Testament which speak of the conversion of the Gentiles were at that tie hidden before their eyes. But after some consultation the two disciples decided to bringthe matter to the attention of the Master. Note: To this day it is often a hard matter for race and language prejudices to be overcome in the work of the Kingdom. It is necessary to be fully and absolutely convinced of the fact that Jesus is the Savior of the whole world in order to carry out one’s missionary duty properly.
Fuente: The Popular Commentary on the Bible by Kretzmann
Joh 12:20. And there were certain Greeks After the conquest of Darius by Alexander, all his successors of different nations were called Greeks, whence came the name of “the Grecian monarchy,” otherwise called “the Syro-Macedonian.” Thus Antiochus Epiphanes is said to have reigned in the hundred and thirty-seventh year of the kingdom of the Greeks, 1Ma 1:10. St. Paul likewise often distinguishes all other nations from the Jews by the name of Greeks, Rom 1:16; Rom 2:9; Rom 10:12 and the greater part of Syria was, in our Saviour’s time, called Greece by the Jews. Hence, when he was in the borders of Tyre and Sidon, and a woman besought him to cast the evil spirit out of her daughter, she is called a Greek, a Syro-phoenicean by nation, Mar 7:26 and these Greeks who were desirous to see Jesus, were probably of the same nation, and known to Philip, who is here said to have been a native of Bethsaida in Galilee, a neighbouring country, for which reason they might particularlyapply themselves to him. As all the Gentiles were thus named by the Jews , it denoted their religion, rather than their country; but in the present instance, the persons called Greeks were not idolatrous Gentiles; for their business at the feast, which was to worship, shews that they were proselytes to the Jewish religion, and that they cherished expectations of the Messiah. See Act 2:5; Act 8:27; Act 13:43.
Fuente: Commentary on the Holy Bible by Thomas Coke
Joh 12:20 . The Hellenes are, as in Joh 7:35 , not Greek Jews, Hellenists (Calvin, Semler, B. Crusius, Ewald), but Gentiles , proselytes, however, as is shown by what follows (note especially the pres. part. .: who were wont to go up), and that of the gate , like the Aethiopian chamberlain, Act 8:27 , not pure Gentiles (Chrysostom, Theophylact, Euth. Zigabenus, Salmasius, Selden, and several others, including Paulus, Klee, Schweizer).
Where did the scene take place? Probably in the court of the temple, with which locality, at least, the entry just related, and the connected transactions, onwards to Joh 12:36 , best correspond. According to Baur, however (comp. also Scholten), the whole affair is to be referred simply to the idea of the author , who makes Jesus, under the ascendancy of Jewish unbelief, to be glorified by believing heathendom. This idea is that of the history itself. Bengel rightly observes: “Praeludium regni Dei a Judaeis ad gentes transituri.”
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
V a
ANTITHESIS BETWEEN THE GENTILE GREEKS FROM ABROAD WHO DO HOMAGE TO CHRIST, AND THE MAJORITY OF THE JEWISH PEOPLE THAT FALL AWAY FROM CHRIST IN UNBELIEF AND OCCASION HIS RETURN INTO CONCEALMENT. SYMBOLISM OF THE JEWISH PASCHAL-FEAST, OF HELLENISM, OF THE GRAIN OF WHEAT. THE GLORIFICATION BY SUFFERING AND DEATH, OR THE SPIRITUAL SELF-SACRIFICE OF CHRIST IN THE TEMPLE
Joh 12:20-36
(Joh 12:24-26. Laurentius-Pericope; Joh 12:31-36. Elevation of the Cross.)
20And [But] there were certain Greeks [, Gentile Greeks, not , Greek Jews] among them that [those who] came up [made pilgrimage up to Jerusalem] to21worship at the feast. The same [These] came therefore to Philip, which [who] was of [from] Bethsaida of Galilee, and desired [asked] him, saying, Sir, we would see22[wish, or, desire to see] Jesus. Philip cometh and telleth Andrew: and again [omit23and again]23 Andrew [cometh] and Philip [, and they] tell Jesus. And [But] Jesus answered them, saying, The hour is [hath] come, that the Son of man should be glori-fied. 24Verily, verily, I say unto you, Except a corn [the grain] of wheat fall into the ground and die, it abideth alone [isolated, by itself alone]: but if it die, it bringethforth much fruit. 25He that loveth his life [his own soul, ]24 shall lose it; and he that hateth his life [his own soul] in this world shall [will] keep it unto life26[] eternal. If any man [any one would] serve me, let him follow me; and where I am, there shall [will] also my servant be: if [ without ]25 any man [any oneshall] serve me, him will my [the] Father honour. 27Now is my soul troubled; and what shall I say? Father, save me from this hour: [!]26 but [But] for this cause27 camel unto [I came to] this hour. 28Father, glorify thy name. [!] Then came there a voice from heaven, saying [omit saying], I have both glorified it, and will glorify it again.
29The people [multitude] therefore that stood by, and heard it, said that it thundered: others said, An angel spake [hath spoken, ] to him.
30Jesus answered and said, This voice came not because of me [for my sake, ], but for your sakes [ ]. 31Now is the judgment of this world: now shall [will] the prince of this world be cast out. 32And I, if I [shall]28 be lifted up from the33earth, will [shall] draw all men unto me [myself, ]. This he said, signifying what death he should die [by what manner of death he was about to die, 34or, what kind of death he was to die]. The people [multitude, therefore, ] answered him, We have heard out of the law that [the] Christ abideth for ever: and how sayest thou [how then dost thou say], The Son of man must be lifted up? who35is this Son of man? Then Jesus [Jesus therefore] said unto them, Yet a little while is the light with you [within you].29 Walk while [as]30 ye have the light, lest darkness come upon you [that darkness may not overtake you, ]: for [and] he that walketh in [the] darkness knoweth not whither hegoeth. 36While ye have [the] light, believe in the light, that ye may be the children of light [become sons of light, ].
These things spake [spoke] Jesus, and departed, and did hide [and, having departed, he hid, or, withdrew] himself from them.
EXEGETICAL AND CRITICAL
Joh 12:20. Certain Greeks [].31By these we are 1. not to understand (after Semler and Baumgarten-Crusius [Calvin, Ewald],) Jews who spoke Greek [Hellenists]; this view is contradicted by the name, comp. Joh 7:35, the whole scene and the deduction of Christ, Joh 12:23; Joh 12:32,the reference to the universal extension of His ministry. 2. Not perfect or pure heathen (after Chrysostom, Euthymius, Schweizer), against which interpretation 32 militates,but, as this very word proves, 3. proselytes of the gate [half Jews, or Judaizing pagans], like the treasurer, Act 8:27. See Comm. on Acts [p. 155, Am. ed.]. If they were from Galilee, which was partly inhabited by Gentiles, we might imagine them to have been previously acquainted with Philip; yet (Grecianized) Syrians inhabited the country from Lebanon to Lake Tiberias (Josephus, De bello Jud., III. 4, 5); Pera had Greek cities (Joseph. Antiq., XVI. 11, 4), etc. Philips consultation with Andrew must be attributed to the unusualness of seeing the Master hold intercourse with Gentiles (Mat 10:5)for the uncircumcised proselytes of the gate were still so considered(Acts 10). Tholuck. On this we remark that it is not altogether probable that these Gentiles were from Galilee, or from any part of Canaan, because in that case they might easily have had an earlier opportunity of seeing Jesus. Furthermore, Jesus had already had dealings with the Gentile captain at Capernaum, and the Canaanitish woman; the disciples, however, might for reasons of policy, hesitate for a while before bringing the Lord, after He had just been proclaimed King of Israel, into contact with Gentiles, in the sight of all the Jews. For, doubtless, the scene occurred within the area of the temple, i.e., the porch. Perhaps Jesus was, by the mediation of His disciples, to be called back into the court of the Gentiles. This locality is supported by 1. the testimony of the Synoptists, that in the days subsequent to the Palm-entry Jesus abode continually in the temple; 2. the character of these Gentile visitors to the temple; 3. the concourse of people, Joh 12:29. (Contrary to all indications Michaelis and others have shifted the scene to Bethany; Baur places it in the idea of the author!) As to the day, the thirty-sixth verse seems to indicate that it was the last of the three days of Jesus stay in the temple, i.e., Tuesday (see Doctrinal and Ethical Notes, No. 1).
[These God-fearing Greeks, who (in their groping after the unknown God, embraced the monotheism and the Messianic hopes of the Jews, without being circumcised) belonged to the church invisible, to the children of God scattered among the heathen, Joh 10:16; Joh 11:52, and were the forerunners of the Gentile converts. Stier: These men from the West at the end of the life of Jesus, set forth the same as the Magi from the East at its beginning; but they come to the cross of the King, as those to His cradle. We find such chosen outsiders under the Old Testament, as Melchisedek, Jethro, Job, Ruth, king Hiram, the queen of Sheba, Naaman the Syrian. Augustine, exclusive as was his system, yet adduces the case of Job as an example of genuine piety outside of the visible theocracy, and infers from it that among other nations also there were persons qui secundum Deum vixerunt eique placuerunt, per-tinentes ad spiritualem, Jerusalem (De civit. Dei xviii. 47).P. S.]
Joh 12:21. These therefore came to Philip.Philip might be accidentally in the court of the Gentiles, and hence, as the first of the disciples who was forthcoming, be charged with the communication of their request to the Lord. It is still remarkable, however, that both Philip and Andrew had Greek names and, according to tradition, their labors were likewise in part among the Greeks.
Sir, we wish to see Jesus.[, not in the higher sense, yet with reverence]. The expression of their desire is threefold: 1. The solicitation; 2. the respectful manner of addressing even the disciple of the celebrated Master; 3. the strong and yet modest expression of the wish. To see can here mean nothing less than: to speak with. (Goldhorn: They wished to propose to Him that He should go to the Hellenists. A misapprehension of the proselytes and also of the situation. Brckner: They wished merely to see Him. Too literal). As proselytes of the gate they shared Israels hope and the enthusiastic feelings of the people.
Joh 12:22. Philip cometh and telleth Andrew.Meyer: Philip was of a deliberate disposition.33 The other characteristics of Philip are in no wise indicative of a deliberate man. The case was of sufficient importance, as an official question, for two disciples, and Mar 3:18 we find these two in close contact; Joh 6:7-8, however, they even act in concert, as in this place, and in measure, likewise, in foreign affairs.Andrew cometh and, etc.Andrew seems to take the lead.
Joh 12:23. And Jesus answered them.The following discourse is framed so decidedly for the Greeks that we cannot assume their request to have been denied by Jesus (Ewald [Hengstenberg, Godet]),such a proceeding would, moreover, be unprecedented; neither can we hold that the admission of the Gentiles had been resolved upon, but that the voice from heaven changed the scene (Meyer). De Wette thought the answer unsuitable. Tholuck, in accordance with the usual conception, supposes the meeting between Jesus and the Greeks to have preceded this discourse; Luthardt: the disciples had given Jesus occasion to speak in presence of the Greeks. The scene certainly seems to have changed; either the Greeks must have immediately followed the two disciples to Jesus, or else Jesus directly accompanied the disciples to the Greeks. He seems to have intentionally avoided addressing Himself particularly to the Greeks, preferring to discourse in their presence to the circle of disciples, with special reference to them and their desire. For at this moment and in this place it was of the utmost importance that He should withhold from His enemies every pretext for reproach.
Joh 12:23. The hour is come.From the visit of the Gentiles Jesus deduces the preparation of His mission for the Gentiles, i.e., His resurrection. From the nearness of the period when the bounds which have encompassed Him shall be removed, and His ministry be rendered a universal one, He infers His imminent, death. Universalness and resurrection are for Him reciprocal ideas; universalness and preceding death are for Him inseparably connected, Joh 10:15-16; John 17. And so this saying also again recalls the barrier which hinders Him from surrendering Himself to full communion with the Greeks. But the decisive hour which is to conduct Him across this barrier is at hand; it announces itself in this petition. The hour, however, is not His hour of death by itself, but that together with the hour of His departure out of this world. The two are comprehended in one, as in the idea of exaltation, Joh 12:32; Joh 12:34, and Joh 3:14. Thus Christ saw in the Samaritans (John 4) and in the Gentile centurion (Mat 8:11) a distant indication of the future approach of the believing Gentiles; here the future of the believing Gentile world, the future of its access to Him, is before Him in its nearest representatives as an incipient present (comp. Joh 13:31).
Be it observed that, here it is the glorification of the Son of Man that is spoken of, not simply that of the Son of God, as Joh 11:4. The glorification of the Son of Man is the exaltation of Christ in His human nature above death (a transit from the first stage of human life to the second), above the limits of the servant to the boundless liberty of the lord; above a qualified working by individual words and signs to unqualified activity through the Spirit. It is a development of His inner wealth, according to Joh 12:24; a personal lifting up, according to Joh 12:32; a local, but at the same time a universal one, according to Joh 12:33. For the Greeks, whom we conceive to have been true Hellenes, a peculiar significance attached to the announcement that Christ as the Son of Man should be manifested in His glory. This glorification presupposes a suffering of death, in accordance with a law of nature (Joh 12:24) and in accordance with an ethical law obtaining in this world, Joh 12:25.
Joh 12:24. Except the grain of wheat fall into the ground and die, etc. [ , ].First oxymoron. A fundamental truth is again announced with verily, verily. We assume the subsequent words to have been intended to correct the Greek view of the world, just as those contained in Joh 18:36 are applicable to the ideas entertained by the Romans. Human nature does not attain in this world a true and essentially beautiful appearance by the aid of poetry and art; but it arrives at the true and the beautiful by passing through death into a new life (see 1Jn 3:2). The grain of wheat here symbolizes the new life which must proceed from death in order to appear in its richness, its fruit. Hence the thought is no mere elucidation of the preceding sentence. It advances from the idea of the personal glory of Christ in the new life (the glorification of His human nature) to the idea of His glorification in the universal Church. Thus even nature protests against the Hellenic fear of death, against the Hellenic isolation of the personality in the outward individuality. In the way of death, not only does the single grain of wheat develop into many, but these many, as fruit for nourishment and new seed, appear as an infinite power, a universal life. It is evident that this symbolism of the grain of wheat is indirectly illustrative of simple death in the physical nature itself. This death, however, is in particular a symbolism of the ethical, sacrificial death. [Alford: The symbolism here lies at the root of that in John 6, where Christ is the Bread of life.]
Joh 12:25. He that loveth his own life [Lange translates: Eigenleben; better: his own soul, ], etc.Comp. Mat 10:39; Mat 16:25; Luk 9:24; Luk 17:33. This is the watch-word of Christ, and it should be that of His people also, Mat 10:38, 1Jn 2:6. The egoism that clings to the outward life of appearance, and lives for that, loses its true life which is conditional on surrender to God; the spirit of sacrifice which does not cleave to its life of self, nay, which hates it in its old form in this old world, i.e., joyfully sacrifices it, the sooner the better, and even hates it, if it be about to become a hindranceregains it unto a higher, eternal life. That must here mean soul in our conception of the word, does not result (as Meyer maintains) from the distinction made between and (); for the latter is expressive not simply of an endless duration of natural life, but of divine life. The declaration Mat 16:25 [for whosoever will save his life, , shall lose it, etc.] is undoubtedly intended as the rationale of the foregoing and hence it is proved that means self as well as life (Tholuck).34 But the reason of this is that the false love of life is one with, and has its root in, false self-love. With the life of self the selfishness of the soul, the false self, must be sacrificed; thus with the life in God, in the true self, new life also is gained. But the point in question is the sacrifice of life, since the opposite is death. On the comp. Luk 14:26. Augustine; Magna et mira sententia, quemadmodum sit hominis in animam suam amor ut pereat, odium ne pereat; si male amaveris, tunc odisti, si bene oderis, tunc amasti.Unto life eternal.First promise.
Joh 12:26. Follow me.Indicative of the way of suffering and death, so readily forgotten by the disciples, as they witness the fresh homage rendered him by the Greeks; a way which Hellenic worldly-mindedness in particular must henceforth tread.
And where I am, there, etc.Not simply on the same road (Luthardt); that is expressed in the preceding sentence; nor only in the Parousia (Meyer), but first in the state of humiliation, of death, then in the state and land of , beyond death,the idea of the raising of the servant being thus involved (see Joh 6:39; Joh 6:44; Joh 6:54; Joh 17:24; 2Ti 2:11-12). Second promise.
Him will the Father honour [].Third promise. The Father Himself will esteem him as a personality connected with Himself and exalted above death.
Joh 12:27. Now is my soul troubled [ ].35The agitation of soul experienced by Jesus has been already introduced by the whole train of thought from Joh 12:24. Primarily, indeed, Jesus fixed His eye upon the great goal of the death-road; now the road itself engages His attention. Another thing the Greeks must learn by His example, viz., neither to be fanatically enthusiastic about the conditions of death, nor to turn away their eyes from them in cowardly dread. He therefore gives free utterance to His emotion. This change of mood is, however, not unlooked for in the life of the Lord. In the perfect life of the spirit the most blissful moods pass, in the sublimest transition of feeling, into the saddest. Thus in the Palm-entry (Luk 19:41), thus here, thus after the high-priestly prayer, thus at the Supper, Joh 13:31. On the other hand, the saddest moods likewise pass into the most blissful. Thus at the departure from Galilee (Mat 11:25), thus at the Supper (Joh 13:31), thus in Gethsemane (Joh 18:15 ff.), thus en the Cross (see Comm, on Matthew, Joh 11:25; comp. Luk 12:49-50). The difference between the and the , Joh 11:33, does not lie in the antithesis of and (as Olshausen affirms; since the latter passage does not treat of a ), but in the fact that there the psychico-corporeal agitation is an effect of His indignation in spirit, an act of His spirit (Origen: ), while here it is an affection of suffering inflicted upon Him by the objective situation. It is the horror of death which the contemplation of death brings upon the inward life of feeling. The soul may and must be thus troubled,prepared, as it were, for its death; but not so the (Joh 14:1; Joh 14:27). So then, the subject under consideration is neither the trichotomy nor the dichotomy, body and soul (Tholuck), but the antithesis of passive and actual consciousness, or of the life of feeling and the will. The thought of death moves Him as the law of His death, as of the death of all His followers who must be baptized with His baptism into His death. And doubtless this, rightly understood, is a feeling of divine wrath, not as confronting Jesus within His conscience, but as perceived by Jesus in the law of death governing sinful humanity, to which law He has submitted Himself. A momentary abhorrence of the pains of death, induced by human weakness (Meyer), must be out of the question, inasmuch as abhorrence involves an active inclination of the will. We might with equal truth talk of an innocent abhorrence of suffering or the cross. (Beza, Calov, Calvin: Mortem, quam subibat, horroris plenam esse oportuit, quia satisfactione pro nobis perfungi non poterat, quin horribile dei judicium sensu suo apprehenderet.) Schleiermacher gives special prominence to the thought, that to Jesus the coming of the Hellenes was attended with the full presentiment of the fact that His people would reject Him, and that the salvation of the Gentiles was conditional upon the great judgment on the Jews. That was the great tragic grief of Paul also (Romans 9; comp. 2Co 12:7). We have seen how, also in Gethsemane, Christs sufferings were especially grievous to him as a being betrayed and delivered up (see Comm. on Matthew, Joh 20:17; Note 3).
And what shall I say? etc.[On the punctuation compare the Textual Note.P. S.]. It is difficult to suppose with Euthymius [] and others (Lcke, Meyer, etc., even Calvin [Alford]), that Jesus is uncertain what to pray for; that in this uncertainty He at first prays: Father, save me from this hour; but then, in the subsequent words, retracts this momentary wish of a human abhorrence of death. In opposition to this view: 1. the assumption of such an uncertainty on the part of Jesus is not justified by Rom 8:26; Romans 2. the presentation of such a retracted wish would be explained neither by the words, Heb 5:7, nor by the prayer in Gethsemane; 3. the idea of a self-correction is inappropriately applied to Jesus. We prefer, therefore, the interrogative explanation with most Greek exegetes and Erasmus (Lampe, Tholuck [Ewald, Godet], etc.), the interrogative interpretation of , etc. After Jesus has revealed His quaking heart to His auditors He can also show them how He works off the affection, that they in like situations may behave similarly. They too should accord to grief its sacred right. We cannot discover that such a reflection is incongruous with this mood replete with emotion, as Meyer maintains. Comp. Joh 11:42. They may thus see that He stands at the junction of two ways. What shall I say? He asks them. Hence the subsequent words are part of the question. Would you advise Me to give utterance to My feeling in these words: Father, save Me? etc.
From this hour.Meyer: The hour of suffering is made present to His mind as if He had actually entered into it. But He has indeed actually entered it, for here as little as in Gethsemane is He speaking of the hour of external death in itself alone (comp. Comm. on Matthew). It is the convulsion itself in its deathlike might. In Gethsemane, when He was similarly and yet more powerfully affected, He could conceal Himself in some measure from His most intimate friends; it humiliates Him to be obliged to stand here before representatives of the Gentile world who are to greet in Him the King of Glory, in this sad figure. [?] But He is directly able to reconcile Himself to this juncture, and with the question there begins already His elevation above the nameless grief which has come upon Him from the historical world.
But for this cause I came into this hour.[But: Christ controls and corrects the natural shrinking of His true humanity from the horrors of death by the consideration that He came to this world for the very purpose of enduring death for the redemption of the world. To do full justice to the deep commotion of our Lord on this occasion and in Gethsemane of which this was a foretaste, we must keep in view the vicarious nature of His passion by which He bore the sins of the whole world.P. S.] For this cause [ ], not that by My mortal sufferings Thy name may be glorified (Lcke, Meyer), but in order to be thus troubled, and in order to appear before you in this commotion. He knows: 1. that grief itself has its holy aim, and 2. that the humiliation in His grief, like every one of His humiliations (see the Baptism, the conflict in Gethsemane), is connected with a glorification, to the glorification of the Father. And because in His grief He has just sacrificed Himself to the Father, He can now pray as follows.36
Joh 12:28. Father, glorify Thy name [ ].The emphatically comes first, yet not in antithesis to an egotistical reference of the preceding prayer [Meyer]. It expresses the idea: it is Thy cause and for Thine honor that there should be a compensation for this humiliation also. Whereby is the Father to glorify His name: 1. Greek exegetes [and Alford]: by His death (Comp. chap, Joh 21:18); 2. Bengel: quovis impendio mei; 3. Tholuck: by the bearing of fruit, Joh 12:34; Joh 15:8. The most obvious explanation is: by the issue of this mood itself. By this the name of the Father, i.e., the one God of revelation, must be glorified in presence of the Greeks in particular. And this purpose was served by the heavenly voice, in and for itself, irrespective of its purport; a form of revelation exactly suited to the exigencies of the Gentile disciples.
Then came there a voice from heaven.The evangelist, in writing here, expresses the assurance of his faith. The answer to Christs prayer could not fail. We must first distinguish the voice itself from its purport, because the voice, in the abstract, was a glorification at once of the Father and the Son. interpretations of this wonder:
1. Since Spencer many (Paulus, Kuinoel, Lcke, etc.) have apprehended this heavenly voice to be the Jewish Bath–Kol ( daughter of a voice), and this has been regarded as a voice issuing from a peal of thunderaccording to modern rationalistic interpretation (as in his time Maimonides) the subjective interpretation of a peal of thunder on the part of Jesus and His disciples. Tholuck. However the Bath-Kol itself cannot be traced to a peal of thunder, and how much less the voice mentioned here, where the narrator expressly excluded the idea of thunder (the same). Still it is remarkable that by the Bath-Kol a derivative voice is to be understood, one developed from another, the echo of a voice, a voice in the second power, i.e., the transformation of an apparently fortuitous sound into a spirit-voice by the interpretation of the Spirit conformably to the situation (comp. Tholuck on this passage; Lbkert Stud. u. Krit, 1835, III. Herzogs Real-Encyklopdie: Bath-Kol).
2. A voice actually issuing from heaven, considered by John as an objective occurrence.
a. Acoustic. The voice sounds directly over Christs head; hence those who stand at some distance from Him perceive only a heavenly talking, those still further removed, but a sound as of thunder (ancient commentators). But in the case of purely objective sounds as loud as thunder, even those at a distance must have understood the words as well. Untenable, likewise, is the interpretation which affirms that the soon forgot the more exact impression of what they had heard (Chrysostom).
b. Resembling thunder, so that the precise words sounding through these tones were unperceived by the insusceptible (Meyer). There is a lack of clearness in this reasoning in the case of a purely objective voice, for in such case perception would depend upon the acuteness of the hearing, not upon the degrees of spiritual susceptibility.
c. Of an angelic nature, mediated by angelic ministry (Hofmann). Apart from the arbitrary interpretation of an intensified doctrine of angels, this would afford not the slightest explanation of the voice.
d. A spirituo-corporeal [a spiritual and celestial, yet audible] voice, which was understood more or less according to the corresponding frame of mind (Tholuck; my Leben Jesu, II. p. 1207).37
Manifestly, the voice now heard by Jesus is entirely analogous to the voice at His baptism (see Comm, on Matthew, the baptism of Jesus, and at His transfiguration (see Comm. on Matthew, the Transfiguration). Its distinguishing point is the circumstance of its sounding here openly above the temple, in the hearing of all the people and of the Greek proselytes, and the trait of its striking even the insusceptible with the force of a sound like thunder, ringing upon the ears of the more susceptible with a beauty of tone which they can liken only to angelic voices, while Jesus, and with Him doubtless the most intimate of His disciples, perceive the perfectly distinct expression of the words which even contain an antithesis. Just this latter trait of a twofold gradation converts the event into a revelation concerning the nature of celestial voices. In the voice heard by Samuel, and not by Eli (see the note in Tholuck, p. 333), the subjective, ecstatic condition of the voice was clearly conspicuous, as in the case of the two angels seen by Mary Magdalene, and not by the disciples, this contrast became apparent in reference to miraculous visions. In the history of Paul there is a proportional, simple gradation between Paul himself, who sees the Christ within the shining light and hears the word of His voice, and the attendants who perceive only the brilliant light and the sound (see Apostol. Zeitalter, II. p. 115). But here a twofold gradation appears: the hearing of Christ and His intimate friends, the hearing of the people, the hearing of others. The ecstatic conditions of such a hearing are clearly manifest, Act 9:7; comp. Act 22:9. The condition upon which an apprehension of the voice by those not standing in the centre of revelation (as here Christ; Acts 9, Paul) depends, is spiritual connection, fellowship of feeling,sympathy; this results especially from the rapport between Christ and the Baptist at the baptism in Jordan. But the objectivity of the voice which proceeds from the living God is proved by sensuous evidence which it creates and procures. Tholuck: Voices from heaven, as in this place, are found also, Dan 4:31; 1Ki 19:11-12; Mat 3:17; Mat 17:5; Act 9:7; Act 10:13; Rev 1:10; Rev 4:5, where we read of together with ;on this Zllich: articulate sounds contrasted with the inarticulate thunderings.
Purport of the voice: I have glorified it, and will glorify it again [ . is no mere repetition, but an intensification of the glorification]. Meyer makes the first sentence of the voice refer to the works of Jesus hitherto, the second to the impending glorification through death to . Taking into consideration the antithesis, chap. 10, and the existing state of matters, we assume that the consummated glorification of the name of God refers to His revelation in Israel, closing of course in the labors of Christ, and the new glorification of His name to the impending revelation of God in the Gentile world, this of course being conditioned by the death and resurrection of Jesus.
Joh 12:29. The multitude therefore, etc. Perception of the voice. 1. The comprehension of it was probably not confined to Jesus, but was shared by His disciples, or by some chosen ones among them. 2. For the surrounding people the voice had a tone like thunder. Is this expressive simply of the third degree of susceptibility? Perchance it contains also an intimation of the judgment impending over the people of Israel. 3. To this hearing the hearing of others seems to form an antithesis. Those hear a voice of thunder; they, on the other hand, angelic speech. Is it not possible that by these others the Greek proselytes are meant? Such a thing is not positively expressed. Be it observed, however, that it is these very men whom Jesus seems to answer in the subsequent speech. At all events, their attitude towards the people is that of a more susceptible minority.
Joh 12:30. This voice came not [was not audibly uttered] for my sake, but for yours.The disciples were really no longer in need of this attestation of Jesus. Neither was it needed by that portion of the people that believed on Him on account of the raising of Lazarus. From the words immediately following it seems to be spoken with special reference to the Greeks. Hence He continues:
Joh 12:31. Now is the judgment of this world, etc.The Jewish world is assuredly included; the words, however, relate pre-eminently to the heathen world. Therefore Satan is spoken of as the prince of this world who is now being cast out. The words are explanatory of the heavenly voice: I will glorify it again. Judgment was also now proclaimed to the world. It proclaimed itself with His woful feeling of death; it was put in execution by His death, made manifest by His resurrection, published and appropriated to the world by His Holy Spirit (Joh 16:11). The judgment upon the world should, however, be the worlds salvation; a judgment in which it was judged but as an ungodly world, its prince (2Co 4:4; Eph 2:2; Joh 6:12) being cast out of it and Christ in his stead assuming the sovereignty over it. In the rabbins, Satan, as regent of the heathen world, bears the name; Prince of the world38 (according to Lightfoot, Schttgen and Eisenmenger. Delitzsch, Bibl. Psychologie, p. 44). The expulsion from heaven (Luk 10:18) is not again meant here. Satan had penetrated into the Paradise of the first man when he tempted the first of the human race; when he tempted Christ in the wilderness he had ventured into heaven itself (the heaven of spiritual life) as a tempter. With the victory of Christ over Satan in the wilderness, the latter fell from heaven like lightning; and upon this transaction rested the victories of Jesus disciples over demons in Israel (see Leben Jesu, II. 3, p. 1070; III. p. 428). Now Satan is likewise cast out of the world, the i.e., the old pre-Messianic and non-Messianic worldwith special reference to the Gentile world whose highest cosmical formation is the very Hellenism that is confronting Him. Satans empire over the world is shattered with the death and resurrection of Jesus. He is indeed still tarrying and working over the earth (Eph 2:2); here he retains his , the air and wind regions of the human world as far as it is not yet spiritual, whence he reacts upon the church of Christ. Subsequently he is cast upon the earth (Rev 12:9), i.e., he possesses himself of traditional, ancient ordinances, now deadenedlifeless. But in time to come he is also cast out of the earth into the bottomless pit, Revelation 20. Thus this saying opens up a perspective of the final judgment, whilst Hilgenfeld has pretended to discover in it a negation of the last judgment (together with other favorite gnostic ideas).
Joh 12:32. And I, if I shall be lifted up [ ]. See chap Joh 3:14; Joh 8:28. As in those passages both events are understood by the lifting up; the lifting up upon the cross and the lifting up upon the heavenly throne; in this place, pre-eminently the latter.39 This double meaning of the word (Erasmus, Tholuck, etc.), is disallowed here by Meyer; he particularly denies that there is any reference to the crucifixion (the Fathers, most of the ancients, Kling, Frommann), maintaining that the conflicts with such an interpretation, though indeed it is that of John himself. However, the crucifixion itself in its inward essence was an exaltation of Christ above the earth. With the dethroning of Satan, the dark usurper in the world, the enthroning of Jesus corresponds; hence: And I. With the breaking of the Satanic principle and the power of the spirits of darkness by the expiatory and redemptive death of Christ, the full power of the Christian spirit releases itself; then comes the Holy Ghost, Joh 7:39; Joh 14:26 ff.
Will draw all men unto Myself [ ].All is referred: 1. by Chrysostom, Cyril, Calvin, Lampe, to the antithesis of Jews and Gentiles, after Joh 10:16; John 2. by Lutheran theologians to all who hear the preaching of the Gospel and do not resist the drawing of Christ; 3. by individual Reformed theologians to the elect; 4. Meyer: without restriction.40 We suppose it to be indicative of the totality of the nations in antithesis to the firstlings of the Greeks who have here inquired after Him; similarly: I will draw them forms a contrast to the announcement sent by these individuals. It is the attraction of the cross,its medium the preaching of the crucified One,made effectual by His Spirit, which draws the nations to baptism and death with Him, and to new life. But the of the Son does not here assume the place of the on the part of the Father, Joh 6:44 (Tholuck); for the drawing of the Son is the gratia convertens in vocation which joins the drawing of the Father in the gratia prveniens or fore-ordination. All must experience the powerful drawing of calling grace; yet it is a drawing without moral compulsion because it is a drawing of free love calling unto freedom. The emphasis contained in (comp. Joh 14:3) signifies of course: to Myself. They will not stay with Philip or Andrew, or require the mediation of a Jewish or priestly church.41
Joh 12:33. Signifying what kind of death he was to die [ ].Not simply a Johannean interpretation (Meyer) or a mere hint perchance (Tholuck). For the death of the cross was not only objectively the condition of the lifting up of Christ; it is also subjectively the strongest and the single decisive attraction to the exalted Christ ( !).
Joh 12:34. That the Christ abideth forever [ X ].A people is spoken of that recognizes the Christ in Jesus. They have heard out of the law [ ], i.e., by the reading, as well as by the explanation of the Holy Scriptures generally, that the Messiah should abide forever. This conception was occasioned in them by passages such as Psa 110:4; Isa 9:7, and the like. According to Meyer also Dan 7:13. But with this last passage in their minds, Christs being lifted up from the earth could not have appeared strange to them, for there the Son of Man is brought to the Ancient of Days before whom His kingdom is given to Him. Neither was that passage popularly supposed to refer to the Messiah. According to Meyer it was likewise from the Danielic passage that they took the expression: the Son of Man, and put it into His mouth; such an explanation of their use of the term is entirely unnecessary since Jesus has just entitled Himself the Son of Man (see Joh 12:23)(although even Tholuck can remark, in opposition to Luthardt, that this reference to Christs words is too remote).42 Neither is it alone the distinction of the earthly and the spiritual Messianic hope which here comes under consideration, even though an elucidation is found in the fact that Jonathan translates the , Isa 9:6, precisely as the people express themselves: He that abideth forever, the Messiah; the Septuagint, however, has it: . Tholuck. But the people, as also the disciples, lack as yet all discrimination between the first and the second coming of Christ. They imagine that if the Messiah had but come (with the breaking forth of the Messianic travail-pangs, perchance) the Kingdom of Glory would at once be ushered in with His residence at Jerusalem. At this they first stumbled,that their Christ should be removed again from the earth, like Enoch and Elijah. But manifestly at this also, that He has again exchanged the name of Messiah for the designation of the Son of Man. And hence they ask: who is this Son of Man? Meyer considers their meaning to be: Who is this anti-Scriptural Son of Man who is not to abide in accordance with Daniel, but is to be lifted up from the earth? Thus too Tholuck. But in that case they would not ask: who is this Son of Man? but, how does that agree with the Son of Man? The first offence, namely at His being lifted up, concerns the spiritual and heavenly side of the Messianic picture set up by Christ; the second concerns that universality in the idea of the Son of Man, which they doubtless feel. The Greeks, evidently, have again excited their Jewish jealousy, manifested on a former occasion, Joh 7:35. Especially prominent in the response of the people is this practical trait; their carnal Messianic hope prevents them from having the slightest suspicion of what is impending over the Messiah, and hence also over them in their relation to Him during the next days. To this the answer of Christ has reference.
Joh 12:35. Yet a little while is the light among you.[ refers to Christ Himself; see Joh 1:4-5; Joh 1:7-8; Joh 7:33; Joh 8:12; Joh 9:4-5.P. S.] Jesus does not enter upon a theological disquisition with the view of convincing them of their error in stumbling at His sayings, because the reason of their stumbling lies in their want of obedience to His word, in their lack of true surrender to the light. In the path of this surrender they should be freed from stumbling. Thus He practically lays hold of them in the centre, the conscience. They have not the slightest suspicion or presentiment of what awaits Him and them. Therefore: Walk as ye have the light ( stronger than ),43 in accordance with the fact that the light is about being taken from you, unless, by submissive faith, ye appropriate it permanently to yourselves as inward light.
That darkness may not overtake you, [ ].Namely unprepared, and so to your destruction. The great night of temptation came upon them on the day of crucifixion, and to those who confronted it unsuspiciously, with their outward Messianic hope, it likewise became an inward night of apostasy and ruin.
He that walketh in the darkness.He that acts then, walks then (comp. Joh 11:10). This is expressive of the fault by which outward darkness is converted into inward obscurity.Knoweth not whither he goeth.The figure drawn from outside life is strikingly demonstrative of the fate of the Jews. They knew not whither they wentinto perdition, into dispersion to the ends of the world, into the curse of judgment until the end of time. Antithesis to Christs going to the sure goal of glory.
Joh 12:36. Believe in the light that, etc.Faith here especially conditional upon obedience. The stumbling of these believers on the Messiah proved that they had not yet true faith in the sense of submissive obedience. The walk should be in conformance to the light, i.e., with trust in the light.That ye may become [not be] sons of light [ . It is by believing in the light that men become sons of light]. Then should the inward light of illumination conduct them safely through the outer darkness, Luk 16:8. It is most fitting that these should be the last words of Christ to the believing portion of the people. Nothing but trust in that light which had risen upon them in Him, could lead them safely through the fearful night of trial.
And He departed and hid Himself from them [ ].This moment coincides, as regards the main point, with the departure from the temple described by the Synoptists (see Comm. on Matthew, p. 415, Am. Ed.) Meyer [and Alford]: Probably to Bethany [Luk 21:37], in order to spend the last days of His life, before the coming of His hour, in the circle of the disciples. These last days of His life amounted at the utmost to two. On Tuesday evening Christ left the temple; on Thursday, towards evening, He returned to Jerusalem to celebrate the Passover.
DOCTRINAL AND ETHICAL
1. Johns description of the close of the public ministry of Christ forms a most important supplement to the description of the same given by the Synoptists, Mat 23:39; Mar 13:1; Luk 21:38. They depict pre-eminently the departure of Jesus from the hostile portion of the people (with the exception of Luke, whose account in this respect is less definite), while John delineates His departure from the more friendly portion. But if we regard the Palm-entry as the introduction to this history, then John has supplemented an account not only of the immediate occasion of the Palm-procession, but also of the grand acme of it,the coming of the Greeks and the glorification of Jesus by the voice from heaven within the precincts of the temple itself. In accordance with this presentation of the subject, we should conjecture that the introduction of the Greeks took place on the great, festive Monday when Christ displayed His glory in the temple undisturbed (see Leben Jesu, III. 1, p. 1200). It were possible so to incorporate these words (descriptive of His stay in the temple) with the Johannean account, that we should find in the Joh 12:36 an intimation of the farewell discourse of Jesus, Matthew 23 together with the preceding great contests on the Tuesday. But since the denunciatory discourse, at all events, which Matthew records as pronounced against the Pharisees by Jesus, was followed by His still longer stay in the temple over against the treasury, according to Mark and Luke,since Matthew is induced by the order of affairs to alter the historical sequence, not so, however, John,since, furthermore, the definite announcement, in the temple, of His speedy death, nay, the very presentiment of death which has already entered His soul, seem to presuppose His final, open rupture with the Hierarchs on the great day of contest, Tuesday,we now assume this conference of Jesus with the Hellenes, the glorification consequent upon it, and His charge to the people, to be significant of the last grand sunbeam which His presence shed on Mount Zion; the very reference to the remnant of day-light still illumining the nation is apparently indicative of the decline of this, the last day of His public ministry. These proselytes of the gate remind one involuntarily of the tradition (protested against indeed) that Luke was one of the seventy disciples. Comp. Luk 24:13 ff.
2. The last facts recorded by John do not present the motive for Christs departure from the people and the temple as distinctly as do those related by the Synoptists; nevertheless, the cause is intimated by the final question of the people that recognize Him as the Messiah. They have not the faintest foreboding of the state of matters, and even their lofty enthusiasm of the day of Palms begins to be obscured again by Judaistic expectations. This exhibition of the mind of the multitude seems to the evangelist sufficiently expressive; but he too subjoins his explanation in his epilogue on the public ministry of Jesus and the motive for His retirement.
3. Remarkable is the glorious, threefold climax with which, according to John, the public ministry of Jesus closes: 1. The anointing of Jesus in Bethany before His official Messianic entry into Jerusalem; 2. the Palm-entry itself, originating particularly with festal pilgrims going forth to Bethany out of Jerusalem; contrasted with this, the despair of the Supreme Council; 3. the announcement of the Greeks, and the glorification of Jesus through the voice from heaven, upon Mount Zion itself, in the hearing of the whole nation,together with the proclamation from His own mouth of His redemptive death, His glorification for all nations, and the universal Gospel.
4. Christs last words of farewell to the people on the temple-mount a gentle warning, according to John, and yet also an earnest explanation of Jewish stumblings. Therefore did Jesus return no answer to these stumblings themselves. Obedience from the heart unto truth alone can free from the prejudices of tradition.
5. At the moment of the consummated apostasy of the sacerdotal party from the Christ on Zion, the first Gentiles most significantly made their public appearance as His disciples. The hypothesis of Sepp assuming them to have been a deputation sent to Jesus by king Abgarus of Edessa, after the well-known account of apocryphal sound in Eusebius, cannot avail to enrich this event.
6. The Hellenes. A literal fulfilment of the predictions of the prophets, especially of Isaiah 2; also a fulfilment of the type contained in the history of the wise men from the East. A foretoken of the ensuing conversion of the proselytes of the gate, then of the Gentile world itself.
7. The pure historical truth, the clear picture of the situation in the intercession of the disciples Philip and Andrew.
8. The Hour. To the Lord the presentiment of His death is connected with the presentiment of His glorification. Be it observed that John regards even the humiliation of Jesus unto death as a particular form of Christs exaltation, and that not simply in the ironical sense of the being lifted up upon the cross. It is the perfect exaltation of Jesus in His love, to the perfect glorification of the grace of God.
9. Stier very ingeniously remarks: For this He now appealsnot to the testimony of the prophets, but to a secretly prophetic mystery of nature (as a proof also that His discourse is aimed at the Greeks as well as the Jews) which yet on the instant shines transfigured in His mouth. Symbolism of the grain of wheat. See Note on Joh 12:24. The word concerning the grain of wheat has a threefold reference: (1) It declares a universal law of life: a death-like metamorphosis, as a condition whereon depends the renewal of life, is a type of the fundamental law in the kingdom of God, which law provides that we by a priestly surrender of our own wills to the will of God do obtain new kingly life in God. (2) The law of life of sinful humanity; in Gods kingdom of this earth real death is a condition of the transition from the old life to the new; a symbol of the propitiatory sacrificial death of Christ for the reconciliation and glorification of the world; likewise of the death of thank-offering in which believers die with Christ in order to walk with Him in new life. (3) In the most special sense, the law of life of the regeneration of Hellenism, whose peculiar essence consists in a fleeing from death and the cross in the embellishment of the present life (Leben Jesu, II. p. 1203; III. p. 665).44 The Greeks aim is levelled at beauty of appearance. Even these Greeks, religious though they be, betray themselves with the expression: We wish to see Jesus. Essentially eternal youth, beauty and glory in the new world are attained by the Christian only through death.
Hence the butterfly alone does not suffice for a symbol of immortality; the symbol of the grain of wheat must be added to it. The butterfly symbolizes the capacity of man for a paradisaical, death-like metamorphosis which yet is not dead and is merely a symbol of an individual renewal; the grain of wheat symbolizes the renewal of life through death,and that a renewal which is at once its infinite enrichment and extension, and its glorification in spirit. Jesus did not indeed see corruption, but He drew very near to it; and thus it is, at bottom, with the grain of wheat; it passes through the semblance of corruption, but, in respect of its innermost kernel, its life leaps out from corruption into the metamorphosis of the butterfly, just, as on the other hand, the butterfly must strip itself of a corruptible somethingthe dead pupa. Christ has glorified both forms of transit from the old to the new life. Moreover all the chief moments in the life of Christ are prefigured in the history of the grain of wheat: Christmas, Good Friday, Easter, Ascension, Whitsuntide.
10. The two oxymora, Joh 12:24-25; the three promises, Joh 12:24-26. See the Exegetical and Critical Notes.
11. Joh 12:27. The first presentiment of the death of Jesus in the temple a fulfilment of the foretoken of His baptism, the announcement of His baptism of suffering (Luk 12:50); again, a foretoken of the mortal conflict of His soul in Gethsemane, the sure prophecy of His death; crowned, therefore, as a great moment in the pathway of His humiliations, with a glorification,like the baptism, like the announcement of His sufferings (Mat 16:21 by the transfiguration Joh 17:1), like His conflict in Gethsemane, like His death. We have too mean an idea of the emotional life of Jesus if we refer these moods to a fear of death. See Exegetical and Critical Notes on Joh 12:23 and the conclusion of that on the first clause of Joh 12:27. The present moment denotes nothing less than the mental self-sacrifice of Jesus in the temple.
12. The voice within the precincts of the temple. See Exegetical and Critical Notes.
13. Joh 12:31. The different stages in the subjection of Satan, the prince of this world. See exegetical and critical notes. The death of Jesus a judgment, glorified by the Spirit. See Joh 16:1. The foundation and beginning of the separation between Satan and the world; 2. the foundation and beginning of the separation between believers and unbelievers; 3. the foundation and beginning of the union of all the godly. The anabaptists cited this verse (31) among others as a proof that the powers that be are not of divine ordinance. See the refutation in Gerhard, Loci theol. 13, p. 260. Heubner.
14. Joh 12:35. Who is this Son of Man? It was as little their desire to find the doctrine of the Son of Man in their Christology, as to discover in it the doctrine of the Son of God. They would have no true Son of Man, no Redeemer revealing divinity in the perfection of manhood and humanity, no suffering Messiah; they wanted an orientally superhuman and godlike Son of David, displaying the perfect and exact medium of a divinity broken through humanity, of a humanity broken through divinity;the ideal of all benumbed orthodoxistic systems, a rigid, everlasting -symbol of the God-Man, which should be the central point of the rigid symbolism of the kingdom of God, beyond which symbolism they desired never to pass. (See Leben Jesu, III. p. 608.)
15. Joh 12:35-36. The gentle and impressive farewell words of Jesus to the believing portion of the people in the evening of His public ministry. But once more should He re-appear as a prisoner among the people; like a setting sun, to shed upon them for the last time the radiance of His life. (Ibid. p. 668.)
HOMILETICAL AND PRACTICAL
See the Doctrinal Notes.The Greek proselytes, or Judaism a leading of the Gentiles to Christianity: 1. In the historical sense; 2. in the spiritual sense.The advance of the Gentiles at the recession of the Jews in the history of the kingdom of God: 1. Historical; 2. typical.The last discourse of Jesus in the temple for the benefit of the Greeks, compared with the last discourse of Jesus in the temple for the benefit of the Jews (according to Matthew).The two signs in the meeting of Jesus with the Greeks within the temple limits: 1. The sign seen by Jesus in the appearance of the Greeks: a sign of decision, a sign of death, a sign of life. And that in accordance with the Old Testament and the law of the spirit. 2. The sign given by the Father to the people about Jesus.How the Lord was troubled also by grief at the impending rejection of His nation when He saw the coming of the Gentiles (see the conclusion of the note on the first clause of Joh 12:27).The humiliation and glorification of Jesus in the temple an imagea reflectionof His whole life (especially of the baptism, the transfiguration, His soul-passion in Gethsemane, His death).The great change in the great emotional life of the Lord: 1. How often it appears (see note on first clause of Joh 12:27); 2. what it denotes: the strength, extent, earnestness, buoyancy and holiness of His spirit.Even the humiliation of Christ already an exaltation of Him, or the beginning of the full revelation of the glory of His inner life: 1. In His obedience; 2. in His confidence; 3. in His love.Made specially prominent by John as a precursory exaltation.The anticipatory solemnization of the Christian sacrificial feast upon the eve of the Jewish one.Christ and the Greeks (Christianity and Hellenism): 1. The application of the Greeks: a. Courteous form (through Philip and Andrew); b. purport: we would see Jesus. 2. The word concerning the grain of wheat. Concerning the life of this world; concerning the following of Christ.Messianic traits in our history: 1. The teaching Christ (Joh 12:24-26); 2. the high-priestly Christ (Joh 12:27-28, first half); 3. the royal Christ (Joh 12:28-32); 4. the wholly undivided Christ (Joh 12:33-36).The saying concerning the grain of wheat and the succeeding sayings: 1. A sermon on salvation, as a word concerning Christ; 2. a sermon on repentance, as a word for us; 8. a sermon of consolation, as a word concerning suffering and dying Christians.The Christian life in three decisive traits: 1. In the three truths concerning the grain of wheat, life, service; 2. in the three demands of Christ; 3. in the three promises.The soul-passion of Jesus in the temple a foretoken of His soul-passion in Gethsemane.The self-sacrifice of Christ in the temple: 1. Its occasion: the announcement of the Gentiles; 2. its form: assumption of the feeling of death; by anticipation, therefore, of death itself; 3. its result: the voice, the future of Christ.The three voices from heaven in attestation of the Lord: 1. By Jordan; 2. on the Mount of Transfiguration; 3. in the temple.The prospect of death and of glory as one undivided prospect with Jesus. The import of this to the Christian.The two stumbling-blocks to the believing Jews in the word and life of the Lord: 1. His removal to heaven unto divine glory; 2. His humanity and devotion to mankind.The farewell words of Jesus to the better portion of the Jews like the solemn, tender, parting gleam of the sinking sun.
Starke: It was not without the special providence of God that so great a multitude of strangers from the Gentiles were at Jerusalem in those days;to the end, namely, that in this way the truth of the revealed glory of Christ might, through approved witnesses, not from the Jews alone, but also from the Gentiles, be published and corroborated throughout the world.Lampe: This desire (of the Greeks) typified the fulfilment of the prophecies in which it was predicted that the nations should cleave unto Him (Christ), Gen 49:10; Hag 2:7-8.O shame, that heathen who have not Gods word, outstrip Christians in inquiring after Christ, though these latter call themselves after His name!(Philip and Andrew.) Preachers must agree in this, the leading of souls to Christ.
Joh 12:24. Zeisius: Christs death is the worlds life.Hedinger: He who would live in Christ must first die unto flesh and sin.
Joh 12:25. Ibid.: Much lost to gain a thousand-fold more.Zeisius: How many servants Christ hath and yet so few true and constant followers!
Joh 12:27. Soul, if thou be not cheerful and joyous, but, on the contrary, sad and dejected, look upon thy Saviour,He in His infirmities was as thou art; courage! as He conquered, thou too shalt conquer in Him.Ibid.: No better remedy for all suffering, nay, for death itself, than fervent prayer after the example of Christ.Osiander: Even the cross and tribulation add fresh glory to the name of God; therefore we also should take such upon us with thorough willingness.
Joh 12:29. Lampe: O how diverse are the hearers of the Gospel!
Joh 12:30. (The voice of God.) Canstein: We must take for granted that we too are concerned in everything that it says.
Joh 12:31. Heb 2:14.
Joh 12:32. Cramer: Christ is the true magnet that draweth us after itself.
Joh 12:35. Hedinger: To-day, to-day is certain,to-morrow is uncertain.Zeisius: The greater the light was, the thicker the darkness of wrath fallen upon the despisers of grace.Am I too a child of light?Gerlach: Jesus warns His disciples likewise not to surrender themselves now to earthly hopes of a carnal glory; He indeed is going to His glorification, but the way lies through death and resurrection.The goal of suffering and death,that of Christ and hence His peoples also,is glorification.My soul is troubled. To the end that He may the more decisively counteract the carnal hopes of His disciples, He openly announces the state of His feelings.The voice. As, at the conclusion of the Old Covenant, Moses spake and God answered him aloud (Exo 19:19), so the New Covenant is here solemnly concluded before all the people, the Son offering Himself to the Father and the Father accepting His sacrifice.The prince of this world. It stands to reason that this is no denial of the devils power to tempt the people of Christ after His exaltation; as little do the words of Jesus: It is finished, declare that there are no more battles to be fought by Christ and His Church. But the power of the prince of this world has now become impotency in respect to the faithful; individual Christians, as well as the Church of the Lord as a body, are now in faith on Christ sure of their ultimate victory.He had striven to subdue the carnal transport of joy by the mention of His mortal sufferings (Joh 12:24), and seeks with equal earnestness to show that His death itself, His deepest humiliation, would constitute the strongest centre of attraction for the hearts of men. Hence in this instance the double meaning attaching to the term lifted up is expressive of the following facts: His deepest humiliation should be His very exaltation,the most horrid shame His highest honor; and so afterwards in the incidents attendant upon His death everything significantly came to pass after this fashion (purple, crown, Joh 19:2; kingly title, Joh 19:19-22), which very circumstances are mentioned by John with peculiar emphasis.Lisco: Fruits of the death of Jesus.The true and only way to serve Christ is to follow Him.To the impenitent the Gospel is thunder; to him who thirsts for salvation it is an angel; to him on whom salvation has been bestowed, it is Jesus Himself and His heavenly Father.By means of the Redeemers passion and death, judgment is passed upon the world.
Braune: This scene constitutes most truly the close of Christs public ministry. Gentiles approach Jesus, divining that they behold in Him the Light of the Gentiles, whilst His nation rejects Him; here a divine voice attests Him in Jerusalem at the close of His ministry, as by Jordan at its beginning; and before the conflict, He is stirred with a sense of victory.He speaks here, as at the commencement of the high-priestly prayer, Joh 17:1.It abideth alone. It doth not increase; no slender verdant stalk, no rich car is given it, wherewith to rejoice in the brightness of the sun, and to make glad the eyes of the world.Seed-time and harvest, suffering and glory are mated for Himself and His people.The glimpse of the rich harvest ensuing from the seed of His death, draws His soul into that conflict, whose first traces are perceptible in His lamentation, Luk 12:50, and whose culmination is reached in Gethsemane. The Baptist cried. Behold the Lamb of God! This title was given to Christ, not simply under the cross, but from the beginning; and thus, side by side with the assurance of victory, the anguish of conflict threaded His life. Divine life did not stifle or abolish human feeling; and this must needs struggle against the sufferings which were pressing upon Him,against death. (? But doubtless the struggle consisted 1. in His working off His emotion, and in His submission, 2. in His resurrection.) Jesus was the original man, not an unnatural man; not dis-humanized, but the ideal of pure human nature. His grief was the misery of all who despised Him, etc.Follow Him. He requires the act of obedience.Father, glorify, etc. That was a sublime moment on earth, in perfect unison with that heaven, whence a voice resounded.Are there not, then, organs of perception for the higher regimen of the world? Eph 5:8.Gossner: Thus He gives death an entirely different form. It is, namely, nothing but a passage; the goal is glorification.And where i am. Where Christ stayeth, there do we stay also.Thus it is betwixt the Saviour and the soul. He comes to us with truth, and we go to meet Him with our faith.
Joh 12:37. Gone is gone. One trembles when one sees His blind people upon the very verge of losing the light for over because it loves darkness so much.
Heubner, Joh 12:23 : Everywhere the future opens wider to the God-fearing man than to the common eye.The hour. Jesus calls the whole period of His final suffering an hour; it was the great hour for the world, when, by His passion and death, the liberty and life of mankind wore obtained; He suffered the natal pangs of the whole world in order that He might bring a new world into being.The missionary discourse of James is glorious: The attractive power of the cross of Christ, Nuremberg, 1820.Josephus can not depict in colors dark enough the confusion, the anarchy, into which everything lapsed in the Jewish nation. This was the consequence of the rejection of Jesus.Any enlightenment that fails to load to a new and holy life is no true enlightenment.
Schleiermacher: On the grain of wheat, reference to Joh 16:7; Joh 16:14; Joh 13:34.We know that it is only His redeeming and sanctifying love, diffusing itself amongst us and taking root within ourselves, from which depends the fruit that He shall bear.We should know and love no other honor than that which comes to us from God, the Father of our Lord Jesus Christ, and of us.It is still true that we can enter into the kingdom of God only through tribulation.His soul could not but be troubled by the reflection that the very greatest and most glorious event, the salvation of the human race, should not be brought about without the deepest ruin (of the Jewish nation, in particular),that heavenly light should force a way for itself only by a hard conflict with the darkness. It is the same sorrow that filled Him when He gazed upon Jerusalem and said: Jerusalem, Jerusalem, etc.; the same sorrow that He would fain have communicated to others when He said: Daughters of Jerusalem, weep not, etc, And this sorrowthat the word of life could not come unto the Gentiles except after the Jews had rejected Himself, the Prince of lifewas natural to His soul at the moment when Greeks desired to see Him.We too should keep fast hold of the maxim, that for this cause we are come into every hour, namely, that the alone-wise counsel of God may be executed in us and through us, that all things may be fulfilled whereby the glorification of Him whom God has sent for our salvation may be accomplished.Glorify Thy name. In this every wish of ours should centre. To us also the name of the Most High should be glorified in His ways.In our speculations let us ever hold fast that which is far greater than speculation,namely, that we walk in the light and believe on the light.
Besser: The glorification of the Son of Man comprehends three things: 1. the perfection of His obedience in the sacrifice of His love; 2. exaltation to the glory proper to Him; 3. the exhibition of His name as that of the Saviour of mankind, the gathering of a holy church, the outpouring of the Holy Spirit.Bengel: A son of thunder (Mar 3:17) is well able to hear voices of thunder (Rev 4:5; Rev 10:3). The saying of the Lord: now is judgment passed upon the world, was deeply graven on his soul.Richier: The mission to the Gentiles is a glorification of Christ.The Father does but see how one is affected towards His Son whom He would have us resemble.First one walks by the light, then one believes in it, and thus one becomes a child of light.
[Craven: From Augustine: Joh 12:20-21. Lo! the Jews (some of them) wish to kill Him, the Gentiles to see Him.Behold them of the circumcision (some of them, Joh 12:13), and them of the uncircumcision, once so wide apart, coming together in one faith of Christ.
Joh 12:23. Christ took occasion from this request of some Gentiles to see Him, to announce the approaching fulness of the Gentiles.
Joh 12:24. That grain of wheat was He; to be mortified in the unbelief of the Jews, to be multiplied in the faith of the Gentiles (and in the subsequent faith of the Jews also. E. R. C.)
Joh 12:26. They serve Christ, who seek not their own things but the things of Christ, i.e., who follow Himlove Him for His own sake and think it a rich reward to be with Him.
Joh 12:27. Now is my soul troubled:Thou of Thy love wast of Thine own will troubled to console those who are troubled through the infirmity of nature, that the members of Thy body perish not in despair.
Joh 12:31. There is a judgment, not of condemnation, but of selection, which is the one here meantthe selection of His own redeemed.Now shall the Prince of this world be cast out: The devil never ceases to tempt believers; but it is one thing to reign within, another to lay siege from without.
Joh 12:32-35. The Jews understood that our Lord spoke of His own death; it was not wisdom imparted, but conscience disturbed, which disclosed the meaning of His words.
Joh 12:36. When He hid Himself, He consulted our weaknessHe did not derogate from His own power.From Chrysostom: Joh 12:26. Where I am, there shall also my servant be; death shall be followed by resurrection.What greater honor can an adopted son receive than to be where the Only Son is?
Joh 12:27-33. As He draws near to the cross His human nature appearsChrist had a body free from sin, but not from natural infirmities.
Joh 12:22. The Father draws (Joh 6:44) by the Son Who draws.I will draw, He says, as if men were in the grasp of some tyrant from whom they could not extricate themselves.From Bede: Joh 12:24. He Himself, of the seed of the Patriarchs, was sown in the field of this world, that by dying, He might rise again with increase; He died alone, He rose again with many.From Theophylact: Joh 12:25. It were harsh to say that a man should hate his soul, so He adds, in this world, i.e., for a particular time, not forever.
[From Burkitt: Joh 12:33-34. Jesus arms His disciples against the scandal of the cross, by showing the great benefit that would result from His death1. (to HimselfHe was to be glorified, E. R. C.) 2. to all mankind.As corn unsown never increases, but if sown brings forth a crop; so if Christ had not died He would have had no Church, whereas His death made Him fructify.Observe how plainly our Lord dealt with His followers.
Joh 12:25. The surest way to attain eternal life is to lay down our temporal life when the glory of Christ requires it.
Joh 12:26. If any man profess himself to be My servant, let his conversation correspond with his profession.All that will be Christs servants must be His followers, i.e., they must1. obey His doctrine; 2. imitate His example.Christs servants must not expect better usage than their Master received.God will crown the fidelity of Christs servants with the highest honor.
Joh 12:27-28. Their trouble is no sin; Christianity does not make men senseless.The fear of death, especially when accompanied with apprehension of the wrath of God, is most perplexing and soul-amazing.
Joh 12:31-32. The double effects of Christs death1. the judgment of this world; 2. the drawing all men unto Him.Learn that1. Satan is the Prince of this world, not by right but by usurpation; 2. this usurper will not quit his possession unless he be cast out; 3. Christ by His death has cast him out.There is a twofold lifting up of Christ1. ignominious, when He was hung upon the cross; 2. glorious, in the preaching of the gospel: meritoriously by His death, instrumentally by the preaching of His gospel, He draws all men unto Himself.All persons are naturally unwilling to come to Christ, they must be drawn.All men are not effectually drawn to Christ, but by the preaching of the gospel they are called (so drawn) as to render those who do not come inexcusable.
Joh 12:35. Note1. A privilege enjoyed, the light is with you, (1) a personal light, Christ, (2) a doctrinal light, the gospel; these brought with them the light (a) of knowledge answering our darkness of ignorance, (b) of holiness answering our darkness of sin, (c) of joy answering our darkness of misery; 2. The time of enjoying this privilege limited, yet a little while is the light with you; 3. A duty enjoined, walk whilst ye have the light, i.e., walk according to(1) the precepts of the gospel, (2) its privileges, (3) its supplies of grace, (4) its hopes: 4. A danger threatened to neglecters, lest darkness come upon you, a darkness of (1) judicial blindness, (2) error, (3) horror and despair, (4) the blackness of darkness forever.From M. Henry: Joh 12:20-22. The Greeks having a desire to see Christ were industrious to use the proper means; they that would have the knowledge of Christ must seek it.They made their application to one of the disciples; they that would see Christ by faith must (should) apply themselves to His ministers.It is good to know those who know the Lord.
Joh 12:25. Behold1. the fatal consequence of an inordinate love of life; 2. the blessed recompense of a holy contempt of life.Our life in this world includes all the enjoyments of our present state; these we must hate, i.e.1. despise them as vain, 2. dread the temptations that are in them, 3. cheerfully part with them when they come in competition with the service of Christ.
Joh 12:26. The Greeks desired to see Jesus; He lets them know that it was not enough to see Him, they must serve Him.Christ fixes for His servants both their work and their wages: 1. their work, to attend(1) His motionslet him follow Me, (2) His reposewhere I am, let my servant be, (a) in the assemblies of the saints, (b) in heaven in thought and affection: 2. their wages, they shall be(1) happy with Him; (2) honored by His Father.
Joh 12:27. Trouble of soul sometimes (often) follows great enlargement of spirit.Note1. The sin of our souls was the trouble of His soul; 2. The trouble of His soul was designed to ease the trouble of our souls.Holy mourning is1. consistent with spiritual joy: 2. the way to eternal joy.What shall I say: He speaks like one at a loss; He was in all points tempted like as we are.When our souls are troubled we must take heed of speaking unadvisedly, and debate with ourselves what we shall say.It is the duty and interest of troubled souls to pray to God, and in prayer to eye Him as a Father.Prayer against trouble may consist with patience and submission.He calls His suffering this hour, intimating that the time of suffering was1. a set time, 2. a short time.For this cause came I unto this hour; it should reconcile us to our darkest hours that we were all along designed for them.
Joh 12:28. Father, glorify Thy name; here is1. More than bare submission, a consecration of His sufferings to the glory of God; 2. A mediatorial worda tender of His sufferings as satisfaction for the wrong done the Fathers glory by our sin.What God has done for His own glory, is an encouragement to us to expect what He will yet farther do.
Joh 12:29. God speaketh once, yea twice, yet man perceiveth it not, Job 33:14.
Joh 12:30. The supports granted to our Lord in His sufferings were for our sakes.
Joh 12:31-32. Two things designed by the death of Christ1. that Satan should be conquered; 2. that souls should be converted.Christs death the judgment of this world, a judgment1. of discovery and distinction; 2. of absolution to the chosen ones; 3. of condemnation against the powers of darkness.Satan is here styled the Prince of this world, because he rules over the men of the world by the things of the world.Christ reconciling the world to God by the merit of His death, broke the power of death and cast out Satan as a destroyer; Christ, reducing the world to God by the doctrine of His cross, broke the power of sin, and east out Satan as a deceiver.The bruising of Christs heel was the breaking of the serpents head, Gen 3:15.
Joh 12:32. Christ all in all in the conversion of a soul1. it is Christ who draws; 2. it is to Christ we are drawn.He does not drive, but draws.
Joh 12:34. Great knowledge in the letter of the Scripture may be abused to serve the cause of infidelity.In the doctrine of Christ there are paradoxes which to men of corrupt minds are stones of stumbling.Christs dying, was as consistent with His abiding forever, as the setting (eclipse) of the sun is with its perpetuity.
Joh 12:35. The Jews had the light; they had1. Christs bodily presence; 2. His preaching; 3. His miracles.It is good for us to consider what a little while we have the light.Walk while ye have the light; as travellers who make the best of their way forward.Our life is but a day and we have a days journey to go.The best time of walking is while we have the light.Lest darkness come; lost you lose your opportunities.The sad condition of those who have sinned away their day of gracethey know not where they go nor whither they go.
Joh 12:36. They that believe in the light shall be children of light1. sons of God, Who is light; 2. heirs of Heaven, which is light.Jesus departed and hid Himself: He justly removes the means of grace from those that quarrel with them.From Scott: Joh 12:20-21. They who are nearest the means of grace often ripen fastest for vengeance, whilst sinners come from afar to inquire after Christ.
Joh 12:31. In the death of Christ faith beholds the world judged, Satan vanquished, his slaves liberated, and his work destroyed.
Joh 12:34-36. An obedient faith is better suited to our condition than disputatious speculations.
[From Stier: Joh 12:23-36. The Lords last public declaration concerning His death.
Joh 12:20-21. We would see Jesus, a great missionary text; the Greeks () were heathens (?)unconsciously they speak in the name of the world of heathenism, the highest desire of which in all times has this for its goalto find and know a Jesus.
Joh 12:24. The Greeks were to behold the Cross succeeding the triumphant entryHe presents beforehand the solution of the mystery, He explains in brief His (philosophic) system.Not only prophecy in Israel, and the presentiments of the heathen world, but Nature also speaks of the mystery of a redeeming death.The inmost kernel of the seed and harvest parables.Wheat is specified, partly because it is the most precious grain, partly because it more effectually than any other perishes in pushing forward the almost invisible germ, (partly because the most productive).The germ of St. Pauls resurrection doctrine in 1 Corinthians 15
Joh 12:25. That which holds good of Christ in its peculiar sense, is a type for us and is fulfilled in us to a similar victory and blessedness.
Joh 12:26. Where I am, there shall or should also My servant be: Both an added condition and a promise.What shall be done to the man whom the Blessed and Only Potentate, the King of all kings, the Creator of the universe, the Father of Jesus Christ, delighteth to honor!
Joh 12:27-28. A prelude to Gethsemanethe lamentation, the petition, the resignation.All the typical appeals and supplications of the Psalms reach in the lips of our Lord their Messianic meaning.The two opposites pressed hard upon Him, perfectly combined but separated in utterancethe cry (desire) for help and (spirit of) submission.The entering into this hour is the being brought out of it, the suffering is the deliverance (?).
Joh 12:28. The glorification is not of the Father Himself but of His Nameof the revelation of Himself in the Son of Man (see Joh 12:23).
Joh 12:28. The three accrediting voices from heavenat the beginning, the middle, the end of the Messiahs courseall in relation to the assumption on His part of His destiny of death.
Joh 12:29. Before men will see (hear) and believe in God they will resort to all kinds of imaginations of thunder and angels. Hamann.
Joh 12:31. Our dogmatic theology has much to do before full justice will be done to all the relations of the mystery of the Crossthe revelation of love, the vindication of right, the reconciliation between the world and God, the mortification of sin in the flesh, the abolition of death, the breaking down of Satans power.The ungodly world is in a certain sense judged in its prince, even while it is saved.The casting out of Satan goes on from age to age down to the final victory.
Joh 12:33. What death ( ) comprehensively expresses all that our Lord had said concerning the significance, the power, and the fruit of His death.
Joh 12:32-33. The attraction of the Cross. (James, of Birmingham).I will draw them unto Me, through the Crossfirst, to Me on the Cross; ultimately, away from earth into heavenly places.Before the glorification of Christ, the Father draws to the Son; afterwards the Son Himself draws immediately.Does not the Lord actually draw all men?drawing is no enforcement.Children of light is not a mere Hebraisma new race () was to be born of the light.
[From A Plain Commentary (Oxford): Joh 12:24. The whole World is but one mighty Parable to which the Gospel supplies the clue.
Joh 12:27. The Humanity of our LordSoul as well as Bodybecomes more and more apparent as His Cross draws nearer in sight.
Joh 12:35. Men walk in darkness because the god of this world hath blinded their minds, 2Co 4:4; the light is around them, the darkness is to them and within them.From Barnes: Joh 12:20. Let him follow Me, i.e., 1. imitate Me; 2. do what I do; 3. bear what I bear; 4. love what I love.from Ryle: Joh 12:24. The death of Christ the life of the world.Death is the way to spiritual life and glory.By abiding alone Christ meant that if He did not die, He would be alone in Heaven with the Father and the elect Angels, but without any of the sons of men. (Gill.)
Joh 12:25. The object of Jesus in thus speaking1. to prevent His disciples from looking for good things in this world; 2. to teach them that like Him they must sacrifice much in the hope of glory in the world to come.
Joh 12:26. However little we know of the life to come we do know that we shall be with Christ.Honor from men, Christians may not have; honor from the Father shall make amends for all.The clearest (and most blessed) conception we can form of Heaven is being with Christ and receiving honor from God.Never did Jesus keep back the Cross, or bribe men to follow Him by promising temporal comfort or happiness.
Joh 12:27. The possibility of much inward conflict without sin.The weight of the worlds imputed sin laid on our Lords soul.By Thine unknown sufferings, good Lord, deliver us. (Litany of the Greek Church).What shall I says? is the language of highest perplexity and anxiety; the Lord found deliverance in prayer. Rollock).
Joh 12:28. Glorify Thy Namethe highest, greatest thing we can ask God to do.
Joh 12:31. Satan is a vanquished enemy.
Joh 12:32. The passion of Christ began to draw souls at once, as in the case of the penitent thief and the centurion. (Euthymius).
Joh 12:34. A half knowledge of Scripture will account for a large portion of mistakes in religion.
Joh 12:35-36. The duty of using present opportunities.From Owen: Joh 12:25. The import of the mask of discipleship well understood by the early Christians when a profession of Christ was attended with fearful persecution.Self-sacrifice and a readiness to sacrifice all things for Christ now demanded.
Joh 12:26. A beautiful correspondence between the words follow me and the promise of attainment to the presence of our Lord in His glorified state.
Joh 12:32. All of every nationboth Jew and Gentile.Unto Meto the state of dominion and glory to which He was raisedFrom Whedon: Joh 12:31. The Cross is the test and discriminator of the responsible character and final destiny of the racethe Cross becomes a throne of judgment.)
Footnotes:
[23]Joh 12:22.Instead of etc. [text, rec], Lachmann and Tischendorf read , in accordance with Cod. Sin., A. B. L., etc.
[24]Joh 12:25.[ soul (distinct from spirit) should be distinguished here from life, and be translated as in ver 27 Lange renders: sein Eigenleben, his self-life. See the Exeg. Notes.P. S.]
[25]Joh 12:26. [The text. rec. with A. Y. A., etc., inserts before the second in . B. D. L. X. Lat. Syr., etc., is omitted, which agrees with the E. V. In Luthers Vers, the is translated, but Lange omits it.P. S.]
[26]Joh 12:27. [Lange (with Chrysostom, Grotius, Lampe, Thol., Ewald, Godet) takes the words , interrogatively, as if we had here a reflective monologue, instead of an address to the Father. In this case a colon must be put after say, and an interrogation mark after hour. So also Lachmann in his Greek Testament. But I take the words (with the E. V., Meyer, Alford, etc.,) as a veritable prayer which corresponds to the prayer in Gethsemane. Mat 26:39, and the Messianic prayers in the Psalms: My soul is troubled, Lord, help me (Psa 6:3-4; Psa 25:17; Psa 40:12-13; Psa 69:1).P. S.]
[27]Joh 12:27.[Lange inserts after this cause the gloss: in order to be troubled. But the meaning of is disputed. See Exeg. And Crit.P. S ]
[28]Joh 12:32.[The rendering of by when () instead of if, is inaccurate. It does not necessarily imply doubt. Herrmann (Vig. p. 832) explains the phrase thus: Sumo hoc fieri, et potest omnino ficri, sed utrum vero futurum sit necne experientia, cognoscam. I cannot quite agree with the note of Alford: The Lord Jesus, though knowing all this, yet in the weakness of His humanity, puts Himself into this seeming doubt, if it is so to be; comp. Mat 26:42 I would say rather that the stress is laid on as a certain fact, and expresses, in a conditional form, the necessary antecedent condition. Just so is used in Joh 14:3; , , . . P. S.]
[29]Joh 12:35.Instead of (with you, text. rec. with A., Chrys., Cyr.,] should be read within you, in accordance with . B. D. K. I., etc.P. S.]
[30]Ver 35.The reading instead of [text, rec] has the overwhelming authority of A. B. D. L., etc., in its favor, Lachmann, Teschendorf [Alford]. So likewise, Joh 12:30. The close of Joh 12:36 also recommends rather than since Jesus departs with this very word.
[31][Bengel: Prludium regni Dei a judis ad gentes trasituri.]
[32][The present indicates habitual pilgrimage to Jerusalem. P. S.]
[33][So also Bengel: cum sodali, audet, when associated with a companion, Philip makes bold and does it.P. S.]
[34][Alford: The word soul (or, life) is not realty in a double sense: as the wheat-corn retains its identity, though it (lie, so the soul: so that the two senses are in their depth but one. Notice that the soul involves the life in both cases, and must not be taken in the present acceptation of that term.] P. S.]
[35][Bengel: concurrebat horror mortis et ardor obedienti.]
[36][This interpretation of (to endure this suffering) is also defended by Grotius, De Wette, Luthardt, Ebrard, Godet, Hengstenberg, Wordsworth. Olshausen supplies: that the world may be saved, which is not sustained by the connection, but results necessarily from the atoning death of Christ. Alford, with Lampe and Stier, supplies: , I came to this hour for the very purpose that I might be delivered from it, or that, by going into and exhausting this hour, I might pass to My glorification. But this interpretation is not very clear, and would in consistency require the interrogative punctuation of the preceding clause, which Alford opposes.P. S.]
[37][So also the ancients, and, among modern commentators, Olshausen, Kling, Stier, Meyer, Luthardt, Godet, Alford. Lange mentions only incidentally (sub. 1) the rationalistic interpretation of actual thunder and no more (Paulus, Kuinl,. Amnion, etc.). Hengstenberg (II., p. 320 ff.), otherwise so uncompromisingly anti-rationalistic, likewise assumes natural thunder which was identical with the voice from heaven, and through which God spoke to Christ. But then it could not have been mistaken by some for the voice of an angel. It was clearly a supernatural phenomenon, a spiritual manifestation from the spiritual world, clothed in a symbolic form, an articulate sound from heaven, miraculously uttered, heard by all, but variously interpreted according to the degree of spiritual susceptibility.P. S.]
[38][ . Paul calls Satan 2Co 4:4, , Eph 2:2.P. S.]
[39][The deepest humiliation of Christ is at the same time His highest exaltation; His crown of thorns is His crown of glory. The double meaning of is in keeping with John, comp. Joh 2:19; Joh 3:3; Joh 4:10; Joh 11:51. Alford: The Saviour crucified, is in fact the Saviour glorified; so that the exalting to Gods right hand is set forth by that uplifting on the cross.P. S.]
[40][Some infer from the apocatastasis or final restoration of all men. But in all such passages all must be explained in accordance with other passages where faith is expressly laid down as the indispensable condition of salvation. Chrysostom finds in an intimation of deliverance from the chains of Satan. It rather implies the strong and irresistible power of Christs love. This attraction of the cross is one of the richest themes for effective evangelical sermons. See the Homiletical Department.P. S.]
[41][I add the note of Alford on : by the diffusion of the Spirit in the church: manifested in the preaching of the Word mediately, and the pleading of the Spirit immediately. Before the glorification of Christ, the Father drew men to the Son (Joh 6:44), but now the Son Himself to Himself. Then it was, no man can come except the Father draw him; now the Son draws all. And, to Himself, as thus uplifted, thus exalted;the great object of faith; see Joh 11:52.P. S.]
[42][Alford refers to the still remoter passage in the discourse with Nicodemus, Joh 3:14, and perhaps in the other parts of Christs teaching which have not been recorded, The reference to Joh 12:23 , is sufficient.P. S.]
[43][Alford: , as, not exactly while (E. V.): walk, according to your present state of privilege in possessing light: which indeed can only be done while it is with you.P. S.]
[44] [Comp. the beautiful verses of Nic. Lenau (from Savonarolas Christmas sermon):
Die Knste der Hellenen kannten
Nicht den Erlser und sein Licht.
D rum scherzten sie so gern und nannten
Des Schmerzes tiefsten Abgrund nicht.
Dass sie am Schmerz, den sie zu trsten
Nicht wusste, mild vorberfhrt,
Erkenn ich als der Zauber grssten,
Womit uns die Antike rhrt.P. S.]
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
20 And there were certain Greeks among them that came up to worship at the feast:
Ver. 20. Greeks ] That is, proselytes or transmarine Jews, that read the Greek version, and were called Hellenists.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
20 36. ] FUTURE SPREAD OF THE KINGDOM OF GOD AMONG GENTILES FROM THE DEATH OF JESUS. Some Greeks desire to see Jesus. His discourse thereupon .
Fuente: Henry Alford’s Greek Testament
20. ] These were not Grecian Jews , who would not have been so called: but Gentiles , ‘proselytes of the gate,’ who were in the habit (implied by the pres. part. ) of coming up to the feast: see ch. Joh 7:35 reff. and note; also Act 8:27 .
Fuente: Henry Alford’s Greek Testament
Joh 12:20-36 . The Greeks inquire for Jesus .
Fuente: The Expositors Greek Testament by Robertson
Joh 12:20 . Among the crowds who came up to worship in the feast were some Greeks; not Hellenists, but men of pure Greek extraction; proselytes belonging to Decapolis, Galilee, or some country more remote.
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Joh 12:20-26
20Now there were some Greeks among those who were going up to worship at the feast; 21these then came to Philip, who was from Bethsaida of Galilee, and began to ask him, saying, “Sir, we wish to see Jesus.” 22Philip came and told Andrew; Andrew and Philip came and told Jesus. 23And Jesus answered them, saying, “The hour has come for the Son of Man to be glorified. 24″Truly, truly, I say to you, unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit. 25He who loves his life loses it, and he who hates his life in this world will keep it to life eternal. 26If anyone serves Me, he must follow Me; and where I am, there My servant will be also; if anyone serves Me, the Father will honor him.”
Joh 12:20 “some Greeks” This was used in the sense of Gentiles, not specifically ethnic Greeks.
“among those who were going up to worship at the feast” The present tense implies they were in the habit of going to the Feast. They were either (1) God-fearers or (2) proselytes of the Gate. The first were regular worshipers at the synagogue and the second had officially become converts to the Jewish faith.
Joh 12:21 “and began to ask him” This is imperfect tense which means (1) they asked over and over again or (2) they began to ask. They wanted a private interview with Jesus. Apparently this was the last tick on the prophetic clock before Jesus’ death (cf. Joh 12:23).
Joh 12:22 Phillip (lover of horses) and Andrew (manly) are the only two Apostles to have Greek names. Perhaps this allowed these Greeks (i.e., Gentiles) to feel as if they could approach them.
Joh 12:23 “The hour has come” This is perfect tense. John often used the term “the hour” to refer to the crucifixion and resurrection as the climatic events of Jesus’ mission (cf. Joh 12:27; Joh 13:1; Joh 13:32; Joh 17:1). Jesus stated that He had come to the lost sheep of Israel (cf. Mat 15:24). Now His message was reaching Gentiles!
“the Son of Man” This is an Aramaic phrase that simply meant “human being” (cf. Psa 8:4; Eze 2:1). However, it is used in Dan 7:13 with the added connotation of Deity. This is Jesus’ self-designated title that combines His two natures, human and divine (cf. 1Jn 4:1-3).
“to be glorified” Jesus’ death is always referred to as “His glory.” The term “glory” is used several times in this context (cf. Joh 12:28 [twice]; 32, and 33). It is often used to designate Jesus’ death and resurrection (cf. Joh 13:1; Joh 13:32; Joh 17:1). See note at Joh 1:14.
Joh 12:24 “unless a grain of wheat falls into the earth and dies” This is phenomenological language or descriptive language, things as they appear to the five senses. One seed can produce many seeds (cf. Joh 15:2; Joh 15:4-5; Joh 15:8; Joh 15:16; 1Co 15:36). His death brought many to true life (cf. Mar 10:45).
“if” There is a series of third class conditional sentences in this context which means potential action (cf. Joh 12:24; Joh 12:26; Joh 12:32; Joh 12:47).
Joh 12:25 “He who loves his life loses it” This is a play on the Greek term psych, which refers to the essence of a human’s personality or life force (cf Mat 10:39; Mat 16:24-25; Mar 8:34-35; Luk 9:23-24). Once someone trusts Christ, he is given new life. This new life is a gift from God for service, not for personal use. Believers are stewards of this new life. We are freed from slavery to sin to become servants of God (cf. Rom 6:1 to Rom 7:6).
The false shepherds of chapter 10 tried to “save” their lives by running. But Jesus lays down His life, so too, must believers do the same (cf. 2Co 5:12-15; Gal 2:20).
“loses it” This is a present active indicative. The term (see Special Topic at Joh 10:10) means “to destroy,” another word with two connotations. This is the opposite of “eternal life.” If one does not have faith in Christ, this is the only alternative. This destruction is not annihilation, but the loss of a personal relationship with God (which is the essence of Hell).
“hates” This is a Hebrew idiom of comparison. God must be priority (cf. Jacob’s wives, Gen 29:30-31; Deu 21:15; Esau and Jacob, Mal 1:2-3; Romans 10-13; one’s family, Luk 14:26).
“life” This is the Greek term zo. It is used consistently in John to refer to (1) spiritual life; (2) eternal life; (3) new age life; and (4) resurrection life. True life is a freedom from the tyranny of “self,” which is the essence of the Fall.
Joh 12:26 “If” This is a third class conditional sentence which means potential action.
“he must follow me” This is a present active imperative which speaks of an ongoing relationship (cf. John 15). This is the neglected biblical issue of perseverance (see SPECIAL TOPIC: THE NEED TO PERSEVERE at Joh 8:31). This issue is often confused by the theological tension between a Sovereign God and human volition. However, it is best to see salvation as a covenental experience. God always initiates (cf. Joh 6:44; Joh 6:65) and sets the agenda, but He also demands that mankind respond to His offer in repentance and faith (cf. Mar 1:15; Act 20:21), both as an initial decision and a lifelong discipleship. Perseverance is evidence that we know Him (cf. Mat 10:22; Mat 13:20-21; Gal 6:9; 1Jn 2:19; Rev 2:7; Rev 2:11; Rev 2:17; Rev 2:26; Rev 3:5; Rev 3:12; Rev 3:21).
Christian doctrine, being Bible-based, often comes in paradoxical, tension-filled pairs. Eastern literature is characterized by this figurative, contrasting thought patterns. Often modern western readers force the paradoxes into either/or choices when they are meant to be both/and truths.
To illustrate my comments, I have included a section from my Bible Interpretation Seminar entitled Biblical Paradoxes:
Biblical Paradoxes
1. This insight has been the most helpful to me personally as one who loves and trusts the Bible as God’s Word. In trying to take the Bible seriously it became obvious that different texts reveal truth in selected, not systematic ways. One inspired text cannot cancel or depreciate another inspired text! Truth comes in knowing all Scripture (all Scripture, not just some, is inspired, cf. 2Ti 3:16-17), not quoting a single passage (proof-texting)!
2. Most biblical truths (eastern literature) are presented in dialectical or paradoxical pairs (remember the NT authors, except Luke, are Hebrew thinkers, writing in common Greek). Wisdom Literature and Poetic Literature present truth in parallel lines. The antithetical parallelism functions like the paradox. This synthetic parallelism functions like parallel passages. Somehow both are equally true! These paradoxes are painful to our cherished, simplistic traditions!
a. predestination versus human free will
b. security of the believer versus the need for perseverance
c. original sin versus volitional sin
d. Jesus as God versus Jesus as man
e. Jesus as equal with the Father versus Jesus as subservient to the Father
f. Bible as God’s Word versus human authorship
g. sinlessness (perfectionism, cf. Romans 6) versus sinning less
h. initial instantaneous justification and sanctification versus progressive sanctification
i. justification by faith (Romans 4) versus justification confirmed by works (cf. Jas 2:14-26)
j. Christian freedom (cf. Rom 14:1-23; 1Co 8:1-13; 1Co 10:23-33) versus Christian responsibility (cf. Gal 5:16-21; Eph 4:1)
k. God’s transcendence versus His immanence
l. God as ultimately unknowable versus knowable in Scripture and Christm.Paul’s many metaphors for salvation
(1) adoption
(2) sanctification
(3) justification
(4) redemption
(5) glorification
(6) predestination
(7) reconciliation
m. the kingdom of God as present versus future consummation
n. repentance as a gift of God versus repentance as a mandated response for salvation (cf. Mar 1:15; Act 20:21)
o. the OT is permanent versus the OT has passed away and is null and void (cf. Mat 5:17-19 vs. Mat 5:21-48; Romans 7 vs. Galatians 3)
p. believers are servants/slaves or children/heirs”
“where I am, there shall My servant also be” This theme is repeated in Joh 14:3; Joh 17:24; 2Co 5:8; Php 1:23; 1Th 4:17! Christianity is primarily a personal relationship with God! The goal is relational: His presence, His fellowship!
We were created for fellowship with God (cf. Gen 1:26-27). Salvation is the restoration of the broken fellowship of the Garden of Eden. John emphasizes that this fellowship is restored now!
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
And, &c. This was the third day before the Passover, 12th of Nisan, our Sunday sunset to Monday sunset.
Greeks. Greek. Hellenes: i.e. Gentiles, not Greek-speaking Jews, or Grecians (Act 6:1; Joh 9:29).
among = out of. Greek. ek. App-104.
came up = were coming up, according to custom.
worship. Greek. proskuneo. App-137. This would be in the outer court of the Temple, called the Court of the Gentiles. Compare Rev 11:2.
at = in. Greek. en. App-104.
the feast. They would not be allowed to eat the Passover, unless they were proselytes (Exo 12:48).
Fuente: Companion Bible Notes, Appendices and Graphics
20-36.] FUTURE SPREAD OF THE KINGDOM OF GOD AMONG GENTILES FROM THE DEATH OF JESUS. Some Greeks desire to see Jesus. His discourse thereupon.
Fuente: The Greek Testament
Our Lord had raised Lazarus from the dead, and this miracle had excited great attention in Jerusalem. In consequence of this, the people had led him in triumph through the streets, and everywhere there was great excitement. Everybody was speaking of the wonderful miracle which he had wrought.
Joh 12:20-21. And there were certain Greeks among them that came up to worship at the feast: the same came therefore to Philip, which was of Bethsaida of Galilee and desired him, saying, Sir, we would see Jesus.
There is no doubt that these men were Gentiles, probably proselytes. They had come up to worship at the feast, and their curiosity had been excited, and their interest had been awakened, by what they had seen and heard about Jesus. There appears to have been at least some measure of reverence for him in their minds. Hence they addressed one of his disciples, whose purely Greek name may lead us to suppose that he had some Greek relatives. They said to Philip, Sir, we would see Jesus.
Joh 12:22-23. Philip cometh and telleth Andrew: and again Andrew and Philip tell Jesus. And Jesus answered them, saying, The hour is come, that the Son of man should be glorified.
They did not expect him to say that. Surely, the coming of a few Greeks to see him was not very much in the way of glorification. But, to him, the coming of these Greeks was a sort of prophecy of the myriads of other Gentiles who would, by-and-by, come to his feet; and, therefore, he looked forward to that death which should be the means of their salvation. Christ came into the world to preach the gospel, but he came on a greater errand than that, namely, to provide a gospel that could be preached; and he knew that the time was approaching when he must provide that gospel by dying upon the cross. See how he proceeds:
Joh 12:24. 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.
The preservation of the corn is the prevention of its increase; but the putting of it into the ground, the losing of it, the burial of it, is the very means of its multiplication. So our Lord Jesus Christ must not care for himself, and he did not. He surrendered himself to all the ignominy of the death of the cross, he died, and was buried in the heart of the earth, but he sprang up again from the grave, and ever since then myriads have come to him through his death, even as these Greeks came to him in his life. Now, as it was with Christ, so is it to be with us; at least, in our measure.
Joh 12:26. He that loveth his life shall lose it; and he that hateth his life in, this world shall keep it unto life eternal.
His love is ruinous to his true life; but to destroy self-love, to make a sacrifice of ourselves, is the truest way really to preserve ourselves.
Joh 12:26-27. If any man serve me, let him follow me; and where I am, there shall also my servant be: if any man serve me, him will my Father honour. 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.
This seems to be a sort of rehearsal of the dread scene soon to be enacted in Gethsemane. At the sight of these Greeks, our Saviour seems to have been led specially to think, as we have already said, of that death by which they, and multitudes like them were to be redeemed. Thinking of it, he enters so fully into it, by a sort of foretaste, that he feels something of the same shiver and throe of anguish which came upon him in Gethsemane. He seems to say here, Father, save me from this hour, just as he said there, If it be possible, let this cup pass from me. Yet he says here, But for this cause came I unto this hour. Father, glorify thy name, just as he afterwards said in the garden, Nevertheless, not as I will, but as thou wilt.
Joh 12:28-29. Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again. The people therefore, that stood by, and heard it, said that it thundered: others said, an angel spake to him.
This was the third time that mysterious voice had been heard; first, at his baptism; the second time, on the Mount of Transfiguration; and, now a few days before he died upon the cross. The voice of God had been heard on a much earlier occasion, at Sinai; and then it was attended with thunder, as it was here. Those who had not ears to understand the voice of God only perceived the loudness of its thunder peals; but there were others, like John himself, who understood what the Lord said: I have both glorified it, and will glorify it again.
Joh 12:30-31. Jesus answered and said, This voice came not because of me but for your sakes. Now is the judgment of this world: now shall the prince of this world be cast out.
The old Roman empire seemed to stand as fast as the eternal hills, but God had come to judge the whole state of affairs as it was then in the world; and, inasmuch as Christ the pure and perfect Son of God was condemned to die, that action condemned the society of that period. Yea, the whole of the ungodly world, in taking its part in crucifying Christ, bore evidence against itself, and pronounced sentence upon itself as being guilty of the death of the Christ of God. Now shall the prince of this world be cast out. The overthrow of the usurper began from that time, and that overthrow of the devil is still going on; and, blessed be God, it will reach its completion one of these days, and we shall yet rejoice in a new heaven, and a new earth, on which the trail of the serpent shall never be traced.
Joh 12:32. And I, if I be lifted up from the earth, will draw all men unto me.
Christ on the cross draws all men up to himself. I have heard this text quoted as if it referred to Christ being extolled in preaching. Well, it is true that, when Christ is lifted up in the ministry, there is an attractive power; but that is not the first meaning of the text. Let us read on:
Joh 12:33. This he said, signifying what death he should die.
He alluded to his crucifixion, which is the great attractive center of mankind.
Joh 12:34-35. The people answered him, We have heard out of the law that Christ abideth for ever: and how sayest thou, The Son of man must be lifted up? who is this Son of man? Then Jesus said unto them, 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.
It is always well to use the light that we already have. If any man will use the light he already has, God will be sure to give him more. That is a good saying of an old Puritan, If thou hast starlight, thank God for it, and he will give thee moonlight; and when thou hast moonlight, give thanks to God for it, and he will give thee sunlight. And so it shall be. Nothing is worse than sinning against light. If it is only the light of conscience, even if you know it is not perfect, yet, nevertheless, never sin against it; for, if you do-you will quench it, and to quench the light you have, is the way to effectually prevent your having any more: While ye have light, believe in the light, that ye may be the children of light.
Joh 12:36-41. These things spake Jesus, and departed, and did hide himself from them. But though he had done so many miracles before them, yet they believed not on him: That the saying of Esaias the prophet might be fulfilled, which he spake, Lord, who hath believed our report? and to whom hath the arm of the Lord been revealed? Therefore they could not believe, because that Esaias said again, He hath blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them. These things said Esaias, when he saw his glory, and spake of him.
There is such a thing as judicial blindness. If men can see, and yet will not see, God is at last so provoked by their wickedness that he takes away the light altogether, and removes from them the very faculty of sight. It is not surprising that it should be so, for it was so with the generation in which Christ lived. They had so long rejected the true prophet, so long refused to listen to the voice of God, that, at last, he abandoned them to their own ways; and nothing worse can happen to a man than to be abandoned of God. If God casts thee off, thou art lost indeed.
Fuente: Spurgeon’s Verse Expositions of the Bible
Joh 12:20. , Greeks) A prelude herein is given of the kingdom of God being about to pass over from the Jews (Joh 12:37, Though He had done so many miracles before them, yet they believed not on Him) to the Gentiles. It is not clear that they were circumcised: certainly, at least, they were worshippers of the One God of Israel.- ) of those who were wont to go up [to worship],- , in the feast) That feast, of which ch. Joh 11:55 speaks [the Passover].
Fuente: Gnomon of the New Testament
Joh 12:20
Joh 12:20
Now there were certain Greeks among those that went up to worship at the feast:-It has been a question of doubt as to who these Greeks were. The Jews dwelling in Greece were called Grecians. All the texts call them Greeks. They were proselyte Greeks most likely. As strangers they desired to see Jesus and came to Philip.
Fuente: Old and New Testaments Restoration Commentary
Sacrifice a Law of Life
Joh 12:20-29
These were genuine Greeks. The East came to the manger-bed; the West to the Cross. These men came to Philip probably because of his Greek name. The inarticulate cry of the human heart, whether East or West, is for Christ.
The application of these representatives of Western civilization reminded our Lord of His glorious enthronement as the Savior and Lord of mankind; but He realized that the dreams of the prophets could be fulfilled, and the demand of the world met, only through His death and resurrection. There was no other way to the glory than Calvary and the grave. If His love for men was to bear much fruit, He must fall into the ground and die. Death is the only way to Saviorship. Death is the only cure of loneliness, and the necessary price of fruitfulness.
All through life we must be prepared to erect altars on which to sacrifice all that hinders our highest service to our fellows. The soul that dares to live in this way finds streams flowing from every smitten rock, and honey in the carcass of every slain lion. Day out of night, spring out of winter, flowers out of frost, joy out of sorrow, fruitfulness out of pruning, Olivet out of Gethsemane, life out of death. But through it all, our aim must be that the Father may be glorified.
Fuente: F.B. Meyer’s Through the Bible Commentary
Greeks: Joh 7:35, Mar 7:26, Act 14:1, Act 16:1, Act 17:4, Act 20:21, Act 21:28, Rom 1:16, Rom 10:12, Gal 2:3, Gal 3:28, Col 3:11
to worship: 1Ki 8:41-43, Isa 11:10, Isa 60:2-14, Isa 66:19-21, Act 8:27
Reciprocal: 2Ch 6:32 – the stranger Isa 56:7 – them will Isa 60:3 – the Gentiles Mal 3:16 – spake Act 2:5 – were Act 16:14 – worshipped
Fuente: The Treasury of Scripture Knowledge
The Hour Is Come
Joh 12:20-32
INTRODUCTORY WORDS
We read in our opening verses that the Greeks who had come up to the feast desired to see Jesus. They told Philip, Philip told Andrew, and then Andrew and Philip came and told Jesus.
We wonder what prompted the Greeks? Was it that they had seen an evident growing rejection of Christ by the Jewish leaders, and therefore certain of the Greeks wanted to proffer to the Lord their hospitality and homage? It would seem that such was the case by the reply of the Lord to the Greeks. Let us study the response of the Master.
I. CHRIST SAID, “THE HOUR IS COME.”
What was the hour to which He referred? It was that hour toward which all prophecy of Old Testament writings looked; it was that hour for the which He had been born; it was that hour that marked His atoning Calvary work.
It was of the same hour that Christ spoke in His upper room prayer, just before He went out to Gethsemane, when He said-“Father, the hour is come, glorify Thy Son.” It was the hour of which Christ spoke to Judas, “This is your hour, and the power of darkness.”
It was the hour of which we read, “When Jesus knew that His hour had come that He should depart out of this world unto the Father, having loved His own which were in the world, He loved them unto the end.”
Christ could not turn to the Greeks because His hour had come, the hour that He, by the way of the Cross, should be glorified and go to the Father.
II. CHRIST SAID, THE SON OF MAN SHOULD BE GLORIFIED
What a blessed way to look at His sufferings. He saw in Calvary all of the agonies which were so soon to be laid upon Him, but He saw more than the agonies. He looked through the sighs and the sorrows to the joy and the glory. Christ placed a value on His Calvary anguish that He summed up in one word, “Glorified.”
What is the song that the angelic hosts and all of the redeemed will sing in Heaven? It is this, “Worthy is the Lamb that was slain to receive * * glory.”
Christ humbled Himself and became obedient unto death, even the death of the Cross, that He might be exceedingly exalted and be given a name that is above every name-that, at the Name Jesus, every knee should bow, and every tongue confess, that Jesus is Christ to the glory of the Father.
III. CHRIST PLAINLY MARKED THE PATHWAY TO GLORY
The Lord Jesus said, “Except a corn of wheat fall into the ground and die, it abideth alone; but if it die, it bringeth forth much fruit.” The small grain of wheat might demur and cry out against being placed in its cold, damp grave. But there is only one way for a grain of wheat to become fruitful, and that is the way of death. Christ was not ignorant of the bitterness of the “cup” which He was about to drink; He was not unaware of the weight of woe that He was about to bear; He was not blind to the sacrificial death that He must suffer, but Christ looked beyond all of this to the “fruit” that His death would bring to fruition.
IV. CHRIST MARKED OUT THE PATHWAY OF OBEDIENCE TO HIS FOLLOWERS
Christ plainly stated that he who would save his life, would lose it. When a child of God refuses to take up his cross to follow Christ in the Via Dolorosa, he thinks that he is saving his life. Not so. The grain of wheat finds its life in its losing; and loses its life, in its saving. If any man would serve the Lord, he must follow Him. We may not bear the cross and die a vicarious death, a propitiatory death as He died; yet we may go with Him outside the camp, and bear His reproach. We may take upon us His shame and spittings We may be hated as He was hated, and be isolated as He was isolated.
V. CHRIST MADE A PLEA TO HIS FATHER
It is marvelous to us how Christ stood just at the verge of His dying and weighed well the words He would pray to the Father, before He made His plea. He said, “And what shall I say? Father, save Me from this hour?” He immediately answered His own query with a negation. I cannot pray thus, because “for this hour, came I into the world.”
Setting aside as impossible the plea to be spared from the Cross, and to slip away with the Greeks, as utterly impossible, Christ did say-“Father, glorify Thy Name.” Immediately from out the blue came the voice of the Father, saying, “I have both glorified it, and will glorify it again,”
What is this! The Father glorified in the Cross of the Son? Even so. He had been glorified already in the life of the Son, He would now be glorified in His death. Matchless truth, worthy of prolonged meditation!
VI. CHRIST MARKED OUT HOW THE PRINCE OF THIS WORLD WAS TO BE CAST OUT
The Cross stands before us as a place of victory and not of defeat. Satan, perhaps, thought as Christ hung on the Cross that he was a victor over the Son of God. He brought against Him every power of earth and hell that he could master, and to the eyes who watched Christ die, it seemed as though the Almighty Son was forsaken of God and defeated. Far from it. His death was the flinging back of the door of life. He died and in His dying, as He hung alone, surrounded by the enemy and shrouded by a darkness that fell like a pall upon Him, He met Satan and vanquished him. He made a display of Satan’s powers as they clustered about His dying form. Principalities and powers satanic were hovering round, as He gave His victorious cry, “It is finished.” Openly He threw them back, openly He cast them out. Satan had bruised His heel, but He had bruised Satan’s head.
Fuente: Neighbour’s Wells of Living Water
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The question may arise why these Greeks (who were Gentiles) were permitted to worship at the feast, which was primarily a Jewish affair. In 1Ki 8:41-43 is a part of Solomon’s prayer at the dedication of the temple. He predicted that “strangers” (people outside the Jewish nation) would come to the temple to pray, which is one act of worship. Solomon asked God to grant the prayer of these people. Then in chapter 9:3 of that book, the Lord told Solomon that his prayer was heard, which means it was to be granted, and that included what was asked on behalf of the prayers of the strangers. It will help the reader to understand this matter if he will consult the note on “worship” at Mat 2:2. The word has such a wide range of meanings, that it would have been easy for these Greeks to perform some phase of it on the present occasion, without infringing upon any ceremony that was the exclusive right of the Jews.
Fuente: Combined Bible Commentary
And there were certain Greeks among them that came up to worship at the feast:
[There were certain Greeks.] That these Greeks were Gentiles; as the Vulgar renders it, I do not question; and perhaps they were Syro-Grecians; and those either of Decapolis, or Gadara, or Hippo: the reason of this conjecture is, partly, that they apply themselves to Philip of Bethsaida, as known to them, because of his neighbourhood; partly, which is more probable, that those Greeks that bordered upon Galilee and the places where Christ wrought his miracles, might seem more prone both to embrace the Jewish religion, and also to see Jesus, than those that lived further off.
However be they other Gentiles; and not Greeks; or be they Greeks come from more remote countries, what had the one or the other to do with the feast, or the religion of the Jews? As to this, let the Jewish writers inform us.
I. “If a heathen send a burnt offering out of his own country, and withal send drink offerings, the drink offerings are offered: but if he send no drink offerings, drink offerings are offered at the charge of the congregation.” Observe that. We have the same elsewhere. And it is every where added, that this is one of the seven things that were ordained by the great council; and that the sacrifice of a Gentile is only a whole burnt offering, The thank offerings of a Gentile are whole burnt offerings. And the reason is given, The mind of that Gentile is towards heaven. Gloss: “He had rather that his sacrifice should be wholly consumed by fire to God, than [as his thank offerings] be eaten by men.”
That of Josephus is observable; “Eleazar, the son of Ananias, the high priest, a bold young man, persuaded those that ministered in holy things, that they should accept of no sacrifice at the hands of a stranger. This was the foundation of the war with the Romans.” For they refused a sacrifice for Caesar.
The elders, that they might take off Eleazar and his followers from this resolution of theirs, making a speech to them, among other things, say this, “That their forefathers had greatly beautified and adorned the Temple, from things devoted by the Gentiles: always receiving the gifts from foreign nations; not having ever made any difference in the sacrifices of any whomsoever; for that would be irreligious,” etc. When they had spoken this and many more things to this purpose, “they produced several priests skilled in the ancient customs of their forefathers, who shewed that all their ancestors received offerings from the Gentiles.”
II. Nor did the Gentiles only send their gifts and sacrifices, but came themselves personally sometimes to the Temple, and there worshipped. Hence the outward court of the Temple was called the Court of the Gentiles; and the Common Court; to which that in the Book of the Revelation alludes, Rev 11:2, “But the court which is without the Temple leave out, and measure it not; for it is given unto the Gentiles.” And of those there shall innumerable numbers come and worship. “And the holy city shall they tread forty and two months.” It is not they shall tread it under foot as enemies and spoilers, but they shall tread it as worshippers. So Isa 1:12.
The Syrians, and those that are unclean by the touch of a dead body, entered into the Mountain of the Temple.
“Rabban Gamaliel, walking in the Court of the Gentiles; saw a heathen woman, and blessed concerning her.”
“They would provoke the Roman arms, espouse a war with them, introduce a new worship, and persuade an impiety with the hazard of the city, if not stranger, but the Jews only, may be allowed to sacrifice or worship.”
Hence that suspicion about Trophimus being brought by Paul into the Temple, is not to be supposed to have been with reference to this court, but to the Court of the Women, in which Paul was purifying himself.
There is a story of a certain Gentile that ate the Passover at Jerusalem; but when they found him out to be a heathen, they slew him; for the Passover ought not to be eaten by any one that is uncircumcised. But there was no such danger that an uncircumcised person could run by coming into the Court of the Gentiles; and worshipping there.
Fuente: Lightfoot Commentary Gospels
There is more going on in some people’s minds than we are aware of. The case of the Greeks before us is a remarkable proof of this. Who would have thought when Christ was on earth, that foreigners from a distant land would have come forward in Jerusalem, and said, “Sir, we would see Jesus”? Who these Greeks were, what they meant, why they desired to see Jesus, what their inward motives were,-all these are questions we cannot answer. Like Zacchus, they may have been influenced by curiosity. Like the wise men from the East, they may have surmised that Jesus was the promised King of the Jews, whom all the Eastern world was expecting. Enough for us to know that they showed more interest in Christ than Caiaphas and all his companions. Enough to know that they drew from our Lord’s lips sayings which are still read in one hundred and fifty languages, from one end of the world to the other.
We learn, for one thing, from our Lord’s words in this passage, that death is the way to spiritual life and glory. “Except a corn of wheat fall into the ground, it abideth alone; but if it die, it bringeth forth much fruit.”
This sentence was primarily meant to teach the wondering Greeks the true nature of Messiah’s kingdom. If they thought to see a King like the kings of this world, they were greatly mistaken. Our Lord would have them know that He came to carry a cross, and not to wear a crown. He came not to live a life of honor, ease, and magnificence, but to die a shameful and dishonored death. The kingdom He came to set up was to begin with a crucifixion, and not with a coronation. Its glory was to take its rise not from victories won by the sword, and from accumulated treasures of gold and silver, but from the death of its King.
But this sentence was also meant to teach a wider and broader lesson still. It revealed, under a striking figure, the mighty foundation-truth, that Christ’s death was to be the source of spiritual life to the world. From His cross and passion was to spring up a mighty harvest of benefit to all mankind. His death, like a grain of seed-corn, was to be the root of blessings and mercies to countless millions of immortal souls. In short the great principle of the Gospel was once more exhibited,-that Christ’s vicarious death (not His life, or miracles, or teaching, but His death) was to bring forth fruit to the praise of God, and to provide redemption for a lost world.
This deep and mighty sentence was followed by a practical application, which closely concerns ourselves. “He that hateth his life shall keep it.” He that would be saved must be ready to give up life itself, if necessary, in order to obtain salvation. He must bury his love of the world, with its riches, honors, pleasures, and rewards, with a full belief that in so doing he will reap a better harvest, both here and hereafter. He who loves the life that now is so much that he cannot deny himself anything for the sake of his soul, will find at length that he has lost everything. He, on the contrary, who is ready to cast away everything most dear to him in this life, if it stands in the way of his soul, and to crucify the flesh with its affections, and lusts, will find at length that he is no loser. In a word, his losses will prove nothing in comparison to his gains.
Truths such as these should sink deeply into our hearts, and stir up self-inquiry. It is as true of Christians as it is of Christ,-there can be no life without death, there can be no sweet without bitter, there can be no crown without a cross. Without Christ’s death there would have been no life for the world. Unless we are willing to die to sin, and crucify all that is most dear to flesh and blood, we cannot expect any benefit from Christ’s death. Let us remember these things, and take up our cross daily, like men. Let us for the joy set before us endure the cross and despise the shame, and in the end we shall sit down with our Master at God’s right hand. The way of self-crucifixion and sanctification may seem foolishness and waste to the world, just as burying good seed-corn seems wasteful to the child and the fool. But there never lived the man who did not find that by sowing to the Spirit, he reaped life everlasting. (Gal 6:8.)
We learn, for another thing, from our Lord’s words, that if we profess to serve Christ, we must follow Him. “If any man serve Me,” is the saying, “let him follow Me.”
That expression, “following,” is one of wide signification, and brings before our minds many familiar ideas. As the soldier follows his general, as the servant follows his master, as the scholar follows his teacher; as the sheep follows its shepherd, just so ought the professing Christian to follow Christ. Faith and obedience are the leading marks of real followers, and will always be seen in true believing Christians. Their knowledge may be very small, and their infirmities very great; their grace very weak, and their hope very dim. But they believe what Christ says, and strive to do what Christ commands. And of such Christ declares, “They serve Me: they are mine.”
Christianity like this, receives little praise from man. It is too thorough, too decided, too strong, too real. To serve Christ in name and form is easy work, and satisfies most people; but to follow Him in faith and life demands more trouble than the generality of men will take about their souls. Laughter, ridicule, opposition, persecution, are often the only reward which Christ’s followers get from the world. Their religion is one, “whose praise is not of men but of God.” (Rom 2:29.)
Yet to him who followeth, let us never forget, the Lord Jesus holds out abundant encouragement: “Where I am,” He declares, “there also shall my servant be: if any man serve Me, him will my Father honor.” Let us lay to heart these comfortable promises, and go forward in the narrow way without fear. The world may cast out our name as evil, and turn us out of its society; but when we dwell with Christ in glory, we shall have a home from which we can never be ejected.-The world may pour contempt on our religion, and laugh us and our Christianity to scorn; but when the Father honors us at the last day, before the assembly of angels and men, we shall find that His praise makes amends for all.
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Notes-
v20.-[And there were certain Greeks, etc., etc.] Who these Greeks were has exercised the conjectural ingenuity of commentators. They were not downright heathens, it is clear, from the expression that they were of those “that came to worship” at the feast. No heathen would be admitted to the Passover.-They were not, in my judgment, Jews who had lived among Greeks until they were more Grecian than Jewish in their language. The word we have rendered “Greeks” seems to me to make that impossible.-I believe they were men who were by birth heathens, but had become proselytes to Judaism, and as such were regular attendants on the Jewish feasts. That there were many such proselytes wherever Jews lived, is a simple matter of fact. So in Act 17:4, we read of “devout” or “worshipping” Greeks. The leavening influence of Judaism, in every part of the heathen world where the scattered Jews dwelt, before the coming of Christ, was probably very considerable. It is worth notice that as Gentiles, the wise men from the East, were among the first to honor our Lord when He was born, so Gentiles were among the first to show interest in Him just before His crucifixion.
Whether the circumstance recorded in the passage before us took place the same day that our Lord rode in triumph into Jerusalem, or whether there was not a break or interval of a day or two, admits of question. Judging from the inquiry of the Greeks, “We would see Jesus,” it seems unlikely that it happened the same day. It stands to reason that our Lord, at a time when He was riding into Jerusalem on an ass, and was the object of popular enthusiasm, would easily have been distinguished and recognized by the Greeks. Moreover one cannot suppose that the words spoken in the following verse, and the miracle of the voice from heaven, belong to a time of noise, shouting and popular acclamation, such as there must have been during the procession. For these reasons I incline to the opinion that we must suppose an interval of a day or two between this verse and the preceding one.
v21.-[The same came…Philip…Bethsaida…Galilee.] Why the Greeks came to Philip more than any other disciple we do not know. It is conjectured that Philip, being an inhabitant of a town in North Galilee, was more likely than the other disciples to be acquainted with Greeks, from nearby Tyre and Sidon. But this reason applies quite as much to Andrew, Peter, James, and John, who were all Galilans, as it does to Philip.-Is it not worth noticing that Philip’s name is a more purely Greek name than that of any of the apostles? Does not this indicate that he probably had Greek relatives and connections?
The mention of Bethsaida accounts for Philip speaking to Andrew, in the next verse. Bethsaida was the native place of Andrew and Peter, and Philip therefore was their fellow-townsman.
[And desired him, saying, Sir.] The Greek word rendered “desired” is more frequently translated, “asked,” “besought,” “prayed.” It implies the desire of an inquirer who expresses a wish for a thing, and asks whether it is possible for him to have it.
The word we render “sir” is almost always rendered “lord.” When rendered “sir” it is addressed by an inferior to a superior. Thus the servant of the householder says, “Sir, didst thou not sow good seed?” (Mat 13:27.) The Pharisees said to Pilate, “Sir, we remember that deceiver said.” (Mat 27:63.) The Samaritan woman says to Jesus three times, “Sir.” (Joh 4:11, Joh 4:15, Joh 4:19.) Here the use of the word marks the respect of the Greeks for our Lord and His apostles.
[We would see Jesus.] The English here fails to express the Greek fully. It is literally, “we wish: we desire to see.”
Concerning the motive of the Greeks in asking to see our Lord, we know nothing certain. It may have been nothing but curiosity, like that of Zacchus, aroused by hearing rumors about Jesus, and sharpened by seeing the procession of the palm-bearing multitude at His entry into the city. This alone was enough to excite the attention of Greeks accustomed to the demonstrations of their own countrymen on public occasions.-It may possibly be that, like the Canaanitish woman, the Centurion of Capernaum, and Cornelius, they had as proselytes, got hold of the great truths which underlaid Judaism, and were actually looking for a Redeemer. But we do not know.
Bengel thinks that at this moment “Jesus was engaged in the inner part of the temple, to which an entrance was not open to the Greeks,” and for this reason the Greeks could not get at Him, and have a personal interview.
These Greeks, we should note, sought to see Jesus at the very time when the Jews sought to kill Him.
v22.-[Philip cometh and telleth Andrew.] This expression seems to favor the idea that this whole transaction was not on the same day that Jesus entered Jerusalem. On such a day there would hardly be an opportunity for one disciple coming quietly and telling a thing to another. Why Philip chose to tell Andrew we have seen. He was his fellow-townsman.
[And again Andrew and Philip tell Jesus.] This expression seems to imply that the two Apostles consulted together before they told our Lord. Perhaps, as thorough Jews, they did not feel sure that our Lord would care to give an interview to Gentiles, and at first hesitated about telling Him. They remembered that at one time Jesus had said, “Go not into the way of the Gentiles.” (Mat 10:5.) On reflection they probably remembered our Lord’s kindness to the Canaanitish mother, and Roman centurion, and resolved to tell Him.
Of course it is possible that the Greeks only wanted to look at our Lord and see what He was like, and not to converse with Him. If this was all, the disciples may have doubted whether it was worth mentioning to Jesus.
v23.-[And Jesus answered them, saying.] It is doubtful whether this was spoken to the two disciples only,-or to them and the Greeks before mentioned,-or to the twelve alone. I incline to think it must mean to the twelve, and specially to Andrew and Philip.
[The hour is come…Son of man…glorified.] The true key-note to this verse, and the two which follow, is probably this. Our Lord saw the state of mind in which His followers were. He saw them excited by His triumphant entry into Jerusalem, and the desire of strangers like the Greeks to see their Master. He saw they were secretly expecting a glorious kingdom to be immediately set up, in which they would have chief places, power, and authority. He proceeds to rectify their conceptions, and to remind them of what He had repeatedly told them, His own death:-
“The hour has certainly arrived for my being glorified. I am about to leave the world, ascend up to my Father, finish the work I came to do, and be highly exalted. My earthly ministry of humiliation is ending, and my time of glory is drawing nigh. But all this is to be brought about in a way very different from that which you are thinking about. I am going to a cross first, and not a throne. I am going first to be condemned, crucified, and slain.”
That “glorified” means “to be crucified,” I cannot admit, with such texts as Joh 7:39 and Joh 12:16 before me. That the cross led to glory, and that through the crucifixion came the glorification, I believe firmly. But the glory came after the suffering (Luk 24:26.)
Let us note that “the hour” or season for Christ to finish His ministry was fixed and appointed. Till it came the Jews could do nothing to stop His preaching or harm His person. Just so it is with His people in one sense. Each is immortal till his work is done.
Does it not seem that the inquiry of the Greeks has much to do with our Lord’s opening words?-“The Gentiles are beginning to inquire after Me. Thus the hour is manifestly come that my work should be finished, and my kingdom fully set up in the world, by my crucifixion, resurrection, and ascension.”
v24.-[Verily, verily I say unto you.] This is one of those solemn prefaces which are so frequent in John’s Gospel, and indicate some very weighty truth coming. I think “unto you” must surely include not only Andrew and Philip, but all the company around our Lord.
[Except a corn of wheat, etc., etc.] Our Lord here illustrates a great Scriptural truth by a very familiar fact in nature. That fact is, that in plants and seeds life comes by death. The seed must be put into the ground, must rot, decay, and die, if we want it to bear fruit and produce a crop. If we refuse to bury the seed, and will keep it without sowing it, we shall never reap any harvest. We must be content to let it die if we want corn.
The wealth of spiritual truth which this beautiful figure unfolds is very great. The death of Christ was the life of the world. From it, as a most prolific seed, was to spring an enormous harvest of blessing to souls, and of glory to God. His substitution on the cross, His atoning death, were to be the beginning of untold blessings to a lost world. To wish Him not to die, to dislike the idea of His death (as the disciples evidently did), was as foolish as to keep seed-corn locked up in the granary, and to refuse to sow it. “I am the corn of wheat,” Jesus seems to say. “Unless I die, whatever you in your private opinion may think, my purpose in coming into the world will not be accomplished. But if I die, multitudes of souls will be saved.”
Let us carefully mark here the immense importance which our Lord attaches to His death. Nothing can explain this but the old foundation-doctrine of the Bible, that Christ’s sacrificial death on the cross is the only Satisfaction and Atonement for the sin of the world. A passage like this can never be thoroughly explained by those who regard Christ’s death as nothing more than a martyrdom or an example of self-denial. It was something far greater and more important than this. It was the dying of a corn of wheat, in order that out of its death should spring up an enormous spiritual harvest. Christ’s vicarious death is the world’s life.
Let us notice here, as elsewhere, the Divine wisdom with which our Master illustrated spiritual truth by earthly figures. Illustrations fitly chosen, strike men much more than abstract arguments. Ministers and teachers of religion should study to “use similitudes.”
Theophylact thinks our Lord meant by this beautiful figure, to encourage His disciples not to be offended and shaken in mind by His coming death. In His case, as in the natural world, they must remember life comes through death.
Zwingle thinks that as with the corn, when sown, so it is with the body of Christ. It does us good by dying for us, and not by our eating it.
Gill remarks, that by “abiding alone,” in this simile, Christ meant that if He did not die, He would be “alone” in heaven with the Father and the elect angels, but without any of the sons of men. Scott says the same.
v25.-[He that loveth his life, etc.] There are few of our Lord’s sayings more frequently recorded by the Holy Ghost, than this pair of paradoxes. The repetition shows its great importance. It will be found in Mat 10:39; Mat 16:25; Mar 8:35; Luk 9:24; Luk 17:33; as well as here.
The meaning is plain. “He that loves his life, or thinks more of the life that now is than that which is to come, shall lose that which is the best part of his life, his soul. He that hateth his life, or cares little for it compared to the life to come, shall preserve to eternal glory that which is the best part of his life, to wit, his soul.”
One object of our Lord in saying these words, was evidently to prevent His disciples looking for good things in this life, if they followed Him. They must give up their Jewish ideas about temporal rewards and honors in Messiah’s service. They must understand that His kingdom was entirely spiritual, and that if they were His disciples they must be content to lose much in this life, in order to gain the glory of the life to come. So far from promising them temporal rewards, He would have them distinctly know that they must give up much and sacrifice much, if they wanted to be saved.
The other object our Lord had in view in saying these words, was to teach all Christians in every age, that like Him, they must make up their minds to sacrifice much, and to die to the world, in the hope of a harvest of glory in a world to come. Through death we must seek life. Eternal life must be the great end a Christian looks to. To attain it he must be willing to give up everything.
The practical condemnation which this verse passes on the life lived by many, should never be overlooked. How few hate their lives here! How many love them, and care for nothing but how to make them comfortable and happy! The eternal loss or the eternal gain are often entirely forgotten.
Augustine gives a wise caution: “Take heed lest there steal upon thee a will to make away with thyself, while thou takest in the sense that it is a duty to hate thine own life in this world. Hence certain malignant and perverse men give themselves to the flames, choke themselves in the water, dash themselves in pieces, and so perish. Christ taught not this. Not by himself, but by another, must that man be put to death who would follow in Christ’s footsteps.”
The word “hate” here must be taken comparatively. It is a Hebraism, like “Jacob have I loved, and Esau have I hated.”-“Your appointed feasts my soul hateth.” (Rom 9:13; Isa 1:14.)
Scott thinks this verse was meant to teach the Greeks and all the disciples to arm themselves with a mind like their Master’s, if they wanted to follow Him.
v26.-[If any man serve Me…follow Me.] This verse seems spoken for the benefit and information of the Greeks who sought to see Jesus, and of all who desired to become His disciples. If any man desires to serve Christ, and be a Christian, he must be content to follow His Master, walk in His footsteps, share His lot, do as He did, and partake of His Master’s inheritance in this world. He must not look for good things here,-for crowns, kingdoms, riches, honors, wealth, and dignity. Like His Master, he must be content with a cross. He must, in a word, “take up his cross and follow Me.” (Mat 16:24.) As Paul says, “We are heirs of God, and joint-heirs with Christ; if so be that we suffer with Him, that we may be also glorified together.” (Rom 8:17.)
[And where I am, there…my servant be.] This is the first thing that Christ promises to those who follow Him. They shall be with Christ wherever He is, in paradise, and in His glorious kingdom. He and His servant shall not be parted. Whatever the Master has, the servant shall have also.
It is a comfortable thought, that however little we know of the life to come and the state after death, we do know that we shall be “with Christ, which is far better.” (Php 1:23.)
[If any man serve me…my Father honor.] This is the second thing which Jesus promises to His disciples. The Father shall give to those who love Christ such honor as eye hath not seen nor ear heard. Honor from the men of this world they may not have. Honor from the Father shall make amends for all.
It is impossible not to see throughout this verse that our Lord’s intention is to discourage the carnal and earthly expectation of His Jewish followers, and yet to encourage them by showing what they might confidently look for. They must follow in His steps if they were His true servants, and in so following they would find a cross and not a crown, whatever they might be thinking, at that moment, while the Hosannas of an excited crowd were sounding in their ears. But though they had a cross, they should not miss a reward finally, which would make amends for all. They would be with Christ in glory. They would be honored by God the Father.
The words, “him will my Father honor,” of course admit of being applied to this life in a certain sense: “Them that honor Me I will honor.” (1Sa 2:30.) But it is much more agreeable to the context, I think, to apply them to the honor which shall be given in another world.
The clearest conception we can form of heaven, is that which is here stated. It is being with Christ, and receiving honor from God. Heaven is generally described by negatives. This is, however, an exceptional positive. It is being “with Christ.” (Compare Joh 14:3; Joh 17:24; 1Th 4:17.)
Let us note how wisely and mercifully our Lord always damped and checked the unscriptural expectations of His disciples. Never on any occasion do we find Him keeping back the cross, or bribing men to follow Him, as Mahomet did, by promising temporal comfort and happiness.
Fuente: Ryle’s Expository Thoughts on the Gospels
Joh 12:20. And there were some Greeks from among them that came up to worship at the feast. A third illustration of the homage paid to Jesus. The account is given by John alone, and the time is left by him indeterminate. From Joh 12:36 we may perhaps infer that it was considerably later in the week than the event last recorded; but the want of any definite statement on the point, and the fact that the issue of the request is not recorded, show that the Evangelist occupies himself only with the idea of the scene. The persons spoken of are Greeks (not Greek-speaking Jews), therefore Gentile by birth, probably proselytes, certainly (as appears by from among not among) sharers in the faith and purposes of the other pilgrims at the feast. They are part of those referred to in chap. Joh 7:35 and Joh 10:16. Still more, they are the earnest and first-fruits of that world which the Pharisees have just spoken of as going after Jesus.
Fuente: A Popular Commentary on the New Testament
Joh 12:20-22. And there were certain Greeks A prelude of the Gentile Church. The phrase, , here used, signifies properly, as translators have rendered it, certain Greeks. But all the Gentiles being thus named by the Jews, it was intended to denote their religion, rather than their country: they had been brought up heathen: they were not, however, now idolatrous Gentiles, but proselytes to the Jewish religion, and worshippers of the true God, persons who had come to Jerusalem, it seems, on purpose to worship him; but that they had been circumcised is not certain. It is likely, however, that they had heard of the Messiah, and cherished expectations of his coming: but, being foreigners, they had never seen Jesus. The same came, therefore, to Philip, which was of Bethsaida This circumstance is mentioned to show how these men came to apply themselves to Philip. Probably they were Syro-Phnicians, dwelling about Tyre and Sidon, and who, having commerce with Galilee, might be acquainted with Philip. And desired him, saying, Sir, we would see Jesus Our Lords fame, and the general opinion which now prevailed, concurred to persuade these proselytes that he might be the Messiah; for which reason they desired an interview with him. Philip cometh and telleth Andrew, &c. From Philips not venturing to introduce the men himself, it seems that there was some difficulty in the case. Perhaps they were only proselytes of the gate, who, according to custom, could not be admitted into the company of Jews, Act 10:28.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
III. The Last Scene in the Temple: Joh 12:20-36.
Of all the events which occurred between Palm-day and Thursday evening, the evening before the Passion, John mentions but one, which is omitted by the Synoptics: the attempt of a few Greek proselytes to approach Jesus and the discourse in which He expressed the feelings to which this unexpected circumstance gave rise in Him.
If John so specially sets forth this event, it is not in order to relate an event omitted by his predecessors; it is because it has according to him a peculiar importance, and is in direct connection with the purpose of his whole narrative. He had beheld in it, beyond the closing of the public activity of Jesus, the prelude to the agonies of the Passion. It is therefore an essential landmark in his narrative. He does not say at what moment this event must be placed. According to the words of Mark (Mar 11:11), it cannot have taken place on Palm-day. It issued, moreover, in the final rupture of Jesus with the people; and we know that, during the days which followed Palm-day, Jesus resided in the temple, as if in His palace, and exercised there a sort of Messianic sovereignty. The next day after His entrance into Jerusalem, Tuesday, Jesus purified the temple by the expulsion of the traders.
The following day, Wednesday, He coped with the official authorities, who demanded an explanation as to the origin of the power which He arrogated to Himself; then, successively, with the Pharisees, the Sadducees, the Scribes, who approached him with captious questions; and in His turn He presented to them, from Psalms 110, the great question of the divinity of the Messiah, which was to be the subject of His judicial sentence; then, after having pronounced the malediction upon the rulers of the people, He withdrew, towards evening, to the mount of Olives, where He displayed before the eyes of four of His disciples (Mark) the picture of the judgment of Jerusalem, of the Church, and of mankind. The last words of our narrative (Joh 12:36): Jesus said these things; then, departing he hid himself from them, may therefore lead us to suppose that the scene related by John occurred on this same Wednesday evening, at the moment when Jesus was leaving the temple to go to Bethany (comp. the solemn farewell, Mat 23:37-39). In this case, it must be supposed that Jesus did not return to Jerusalem on Thursday morning, at the time when all the people were expecting Him in the temple, and that He passed the whole of Thursday in retirement at Bethany. This might very well be indicated by the expression: he hid himself from them. But perhaps in this way Wednesday will be too full. It is possible also that Jesus returned again to Jerusalem for a few moments on Thursday morning; it would then be at that time that the scene here related by John took place. Nevertheless, the expression: he hid himself from them, is more easily justified on the first supposition.
ADDITIONAL NOTES BY THE AMERICAN EDITOR.
Vv. 20-36.
1. The persons called were undoubtedly Gentiles by birth, but yet Gentiles who had become proselyted Jews, because they went up to celebrate the feast. Whether their request to see Jesus was allowed or not, the narrative does not say. If we may judge from the ordinary readiness of Jesus to meet those who honestly desired to meet Him, we may believe that these representatives of the Gentiles were admitted to His presence. It would seem hardly probable that, after such expressions of His feeling and thought in view of their appearance, He would have refused to speak with them. But the author’s plan moves away from this point. He is looking towards testimony and proof, not towards the history or experience of these few men. Hence he turns the reader to what Jesus said, and leaves him with the impression which comes from His words.
2. The glorification of the Son of man which is spoken of in Joh 12:23 is evidently that which comes through the extending of His kingdom over the world. This is indicated, (a) by the fact that the expression is suggested by the approach of these representatives of the Gentile nations; (b) by the words of the 24th verse; (c) by the reference of Joh 12:31-32 to the overthrow of Satan and the drawing of all men to Himself. This coming glory is suggested to Him, as if in vision, by the approach of these Greeks, and the future appears as if already realized. The future centred itself in the hour of His death for the world, and this hour is so near that it seems to have already come.
3. The words of Joh 12:27-28 correspond somewhat closely with those which were uttered in the garden of Gethsemane. As to the sudden change of feeling indicated by these words as compared with those of Joh 12:23 ff., the following suggestions may be offered:
(a) The whole passage evidently shows that Jesus was thinking of His death as close at hand. With this in view, it was natural that two sets of feelings should have risen in His mindnow, of the triumph of His work, which even as a prophet or reformer, far more as the Son of God, He must have had before His thought as He looked forward, in His confidence in the Divine truth, into the future; and again, of the trial and suffering which were just coming upon Him in the hour of His crucifixion. It would have been strange, indeed, if it had been otherwise.
(b) As the Divine messenger to the world, who was to suffer death for its sins, and, through this suffering, was to accomplish the work of redemption, the existence of these two feelings in His mind is yet more fully explained. And to such a Divine messenger they would come in quick succession and in almost immediate connection with each other, as the end drew near. A similar succession of feeling, though not in such nearness of time, is seen in the discourse on the last things, where the coming of the Son of man in power and great glory is declared, and in the scene in the garden.
4. The omission in this Gospel of the words spoken in Gethsemane, which resemble those recorded here, may be accounted for from the fact that the author’s plan made it desirable to bring in this whole matter of Jesus’ victorious and sorrowful feeling at the close of that portion of his book which related to His public ministry. Having once presented the matter here, he had no occasion to repeat it afterwards; and, so far as was related to his plan of proof, etc., the words in Gethsemane were only of the nature of a repetition of what was uttered at this time.
5. The question whether the words Save me from this hour are to be taken interrogatively or affirmatively, is one which cannot be decisively answered. If they are understood in the latter way, they correspond more nearly with the words in Gethsemane, If it be possible, let this cup pass from me; nevertheless, etc. For this reason, they seem to the writer of this note to have this construction and meaning. Weiss and Keil take them interrogatively, and the latter writer says that the absence here of the if it is possible, and the change from nevertheless, etc., in Matthew, to but for this cause, etc., here, shows that this cannot be an actual prayer, but must be understood as a question. Milligan and Moulton and Alford give the affirmative sense, as also does Meyer.
6. The words of Meyer respecting the voice from heaven seem conclusive as showing that it was an objective occurrence: John himself, who was an ear-witness, describes it as such; he repeats its express words; to take the first half of these words referring to the past as the product of a merely subjective perception is without any support in the prayer of Jesus; Jesus Himself in Joh 12:30 gives His confirmation to the occurrence of an actual voice; finally, the also, Joh 12:29, must have heard a speech. Weiss, on the other hand, claims that a voice, the understanding of which depends on spiritual conditions, cannot be a voice of articulate sound. The comparison which Godet makes of the understanding of the human voice by animals and men may, perhaps, be helpful in the way of illustrating this matter; and the condition of mind in different hearers in many ordinary cases has some influence on what they gain from the voice heardit may even determine whether they think it to be a voice or a mere sound.
7. In Joh 12:30-31 Jesus rises again to the contemplation of the success and triumph of the future. The judgment of the world and the casting of its prince out of his power and dominion seem to His mind to be accomplished, since His death, now at hand, makes it certain that these things will come to pass; and He looks forward to the ingathering of all men into His kingdom. The reference here is probably to the last times, when the Gospel shall be triumphant everywhere, when Jews and Gentiles alike shall be saved (Rom 11:25-26). Towards this consummation the movement would be constant from the day of Christ’s death and resurrection and of the outpouring of the Spirit.
8. The writer explains the words be lifted up as referring to the manner of Jesus’ death thus, to His crucifixion. It was the hour of His death which was ever before Jesus’ mind at this time. But in the idea of His death we may believe that all was included which belonged with it as essential to His great worknamely, His resurrection and ascension and the descent of the Holy Spirit.
9. In His answer to the people in Joh 12:35 f. Jesus once more calls their minds to Himself as the light, and seems to say that, by putting themselves in connection with the light while it still lingers with them in His personal presence, and thus becoming sons of light, they will discover for themselves, after His removal, how He can be lifted up, and yet can be the Christ who abides forever.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
CXII.
GREEKS SEEK JESUS. HE FORETELLS THAT HE
SHALL DRAW ALL MEN UNTO HIM.
(In the Temple. Tuesday, April 4, A. D. 30.)
dJOHN XII. 20-50.
d20 Now there were certain Greeks among those that went up to worship at the feast [The language indicates that they were Greek converts to Judaism, such as were called proselytes of the gate. It is also noted that as Gentiles came from the east at the beginning of Jesus’ life, so they also came from the west at the close of his ministry]: 21 these therefore came to Philip, who was of Bethsaida of Galilee [See 2Co 5:8, Phi 1:23, Rev 21:3, Rev 22:20.] 27 Now is my soul troubled [Thus Jesus admits that it was difficult for him to live up to the principle of sacrifice which he had just enunciated. Had it not been thus difficult for him, he would hardly have been a fitting example for his disciples; for certainly it is and has always been difficult for them]; and what shall I say? [In his trouble Jesus raises the question as to what prayer he shall offer to the Father.] Father, save me from this hour. But for this cause [for this purpose of imparting life through a sacrificial death] came I unto this hour. [Thus Jesus proposes a prayer for deliverance, but repudiates it as contrary to the very purpose of his life.] 28 Father, glorify thy name. [Having refused to ask for deliverance, Jesus prays that he may glorify the Father by suffering according to his original statement contained in Joh 12:23, Joh 12:24. Two two prayers are counterparts to the two offered in Gethsemane [614] ( Luk 22:42). The prayer here is the climax of the thought begun at Joh 12:23. We are first shown that nature is glorified by sacrifice ( Joh 12:24). Then that discipleship is so glorified ( Joh 12:25, Joh 12:26) and this prayer shows that our Lord himself is glorified by the same rule.] There came therefore a voice out of heaven, saying, I have both glorified it, and will glorify it again. [The Father had glorified his name in the Son. By words of commendation at his baptism ( Mat 3:17) and at his transfiguration ( Mat 17:5), and by the performance of miracles ( Joh 11:40), and he would glorify it again by the preaching of the universal gospel, and by making Jesus head over all to the church and the final judge of all men.] 29 The multitude therefore, that stood by, and heard it, said that it had thundered: others said, An angel hath spoken to him. [Those who thought it thundered were nervous persons who were so startled as not to distinguish the words. Gen 3:15. “The meaning of it,” says Barnes, “may be thus expressed: Now is approaching the decisive scene, the eventful period–the crisis–when it shall be determined who shall rule this world.” In the long conflict which had hitherto been carried on, Satan had earned for himself the name “prince of this world,” and it was no empty title ( Mat 4:8, Mat 4:9, 2Co 4:4, Eph 6:12); but by his approaching death Jesus would break down the power of Satan, and cast him out, not suddenly, but by the advancing power of a superior kingdom. The kingdom of darkness recedes before the kingdom of light as the night withdraws before the rising sun.] 32 And I, if I be lifted up from the earth, will draw all men unto myself. 33 But this he said, signifying by what manner of death he should die. [Jesus thrice speaks of his death as a lifting up, a euphemism for being crucified ( Joh 8:28). While the distinctions between the three statements are not to be insisted upon, yet they suggest that the first is a saving sacrifice, a priestly work ( Joh 3:14); the second is mentioned as the convincing credential that he is the prophet sent from God, speaking the message of God ( Joh 8:26-28); and in the passage before us, he is evidently the king who shall wrest his kingdom from the usurping Satan.] 34 The multitude therefore answered him, We have heard out of the law that the Christ abideth for ever: and how sayest thou, The Son of man must be lifted up? who is this Son of man? [The term “law” is used loosely for the whole of the Old Testament Scriptures ( Joh 10:34). The people were persuaded by certain passages such as Isa 9:6, Isa 9:7, Psa 89:36, Psa 110:4, Dan 7:13, Dan 7:14, Eze 37:25, etc. that the Messiah would abide forever. They knew that Jesus in his triumphal entry had received honors which they thought belonged to the Messiah, but when they hear him use words indicating that he should die, and thus (as they construed) not abide forever, they felt that he was openly disavowing all claim to Messiahship. Having heard him style himself the Son of man ( Joh 12:23), they now catch at it as if Jesus had used it to distinguish himself from the true [616] Messiah, and ask with more or less contempt, “Who is this Son of man?” Thus blinded by their preconceived opinions and misconstructions of Scripture, the people wavered in their loyalty to Jesus, and Watkins well says, “This question came midway between the ‘Hosanna’ of the entry into Jerusalem and the ‘Crucify him’ of the trial.”] 35 Jesus therefore said unto them, Yet a little while is the light among you. [The phrase “little while” stands in contrast with “abideth for ever.”] Walk while ye have the light, that darkness overtake you not: and he that walketh in the darkness knoweth not whither he goeth. 36 While ye have the light, believe on the light, that ye may become sons of light. [Jesus did not reply to their question, because it was asked contemptuously and not seriously, and because any effort to make their carnal mind grasp the idea that he could be lifted up, and yet still abide, would have resulted in more contempt. He therefore speaks a solemn warning to them, counseling them to make use of his presence while they had it, even if his fleshly abiding with them was but brief; and promises that a proper use of the light then given them would make them sons of light.] These things spake Jesus, and he departed and hid himself from them. [This was his last public appeal to the people. He now retired, probably to Bethany, and they saw him no more until he was a prisoner in the hands of his enemies.] 37 But though he had done so many signs before them, yet they believed not on him. [the multitude had long oscillated between belief and unbelief, but, despite all his past miracles and the marvelous wisdom shown on this the day of hard questions, they settled down in unbelief]: 38 that the word of Isaiah the prophet [ Isa 53:1] might be fulfilled, which he spake, Lord, who hath believed our report? And to whom hath the arm of the Lord been revealed? 39 For this cause they could not believe, for that Isaiah said again [ Isa 6:10], 40 He hath blinded their eyes, and he hardened their heart; Lest they should see with their eyes, and perceive with their heart, And should turn, And [617] I should heal them. [See Rom 10:10); their hearts already being occupied with the love of praise or man-glory. Their disbelief accorded with the words of Jesus ( Joh 5:44). As to expulsion from the synagogue, see Joh 12:36. They are placed here to bring out in stronger light the final unbelief of the Jews and the patient, persistent effort which Jesus had made to win those who were the better inclined], He that believeth on me, believeth not one, but on him that sent me. 45 And he that beholdeth me beholdeth him that sent me. 46 I am come a light into the world, that whosoever believeth on me may not abide in the darkness. 47 And if any man hear my sayings, and keep [618] them not, I judge him not: for I came not to judge the world, but to save the world. [See Act 9:7, Act 22:9, Act 26:13.). To the mass, therefore, the voice was a mere sound; to others, the utterance was articulate though incomprehensible, while to John, and perhaps to all the disciples, the voice communicated a thought. “Thus,” says Godet, “the wild beast perceives only a sound in the human voice; the trained animal discovers a meaning; a command, for example, which it immediately obeys; man alone discerns therein a thought.” (P. Y. P.)
[FFG 613-619]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
THE GREEKS COME TO SEE JESUS
Joh 12:20-36. And there were certain Greeks of those having come up that they may worship during the festival; then they came to Philip, who was from Bethsaida of Galilee, and asked him, saying, Sir, we wish to see Jesus. Philip comes and speaks to Andrew; Andrew and Philip come and speak to Jesus. When Jesus was born, the Magi came from the East to pay Him homage at the manger, and offer valuable gifts, which proved so opportune in the defrayal of the traveling expenses into Egypt. Now, we see men coming from the West, to witness to His Messiahship, and pay Him homage at the cross. Thus the East and the West, representing the whole world, unite their testimony to the Christhood of Jesus, the former testifying at the manger, and the latter at the cross.
And Jesus responds to them, saying, The hour has come that the Son of man must be glorified. As the Gentiles were not allowed to enter the Temple Campus, these Greeks awaited Jesus at the gate, where He is now preaching to them, having bidden adieu to the Temple, and left it to return no more till He rides down on a cloud, accompanied by the mighty angels and the trump of God. Jesus was glorified when He died, as you and I will be if faithful to redeeming grace, and in case that our wonderful Savior should not honor us by the translation, which is a nigh-cut to glory, without passing through the portals of death.
Truly, truly, I say unto you, Unless the grain of wheat, having fallen into the ground, may die, it remaineth alone; but if it may die, it produceth much fruit. It seems that the presence of these Gentiles, who had come from the far-off land of Greece, to see Jesus and hear Him preach, reminds Him of the speedy call of the whole Gentile world to the gospel feast. As bloody Calvary was then looking Him in the face, the; glorious ascension and victorious Pentecost coming on speedily, consequently our Lord at once moves out into the deep truths of the atonement and experimental salvation. When the grain of wheat is sown in the ground, if it remains solid i. e., does not soften, germinate, die, and rot it will produce no crop. If Jesus had not died, His great spiritual posterity would never have existed. So if you do not die i. e., old Adam die in your heart youll never amount to anything as a soul-saver. That explains the woeful failure of the ministry, only one now and then succeeding as a soul-saver. The germination of your wheat symbolizes the regeneration of the heart. When the wheat sprouts, the old grain must die and rot, in order to give nutriment to the young sprout, which otherwise will die, superinducing a failure in the crop. Now, follow the analogy: When you get converted, old Adam must die, in order to feed the young convert on honey. N.B. When Sampson slew the lion, he soon found the carcass full of honey, as the bees in that dry climate had utilized it for a hive, and filled it with honey. So if you have the courage to slay the man of sin, you will soon have plenty of honey to eat, which is the only edible on which the new-born soul can subsist. The reason why the Churches abound with backsliders is because the old body did not die, and consequently, as in the case of the wheat, the germ i. e., the babe in Christ died. What a deplorable condition! The Church ought to be an embattled army of stalwarts, making it awfully hot for the devil, and running, him out of the community. But what does the devil care for a morgue, filled up with dead babies?
He that loveth his soul, loseth it. He that hateth his soul in this world, shall preserve it unto eternal life. It is strange that the E. V. has life in every instance in this verse, when the Greek has psyche, soul, in the first two, and zoe, life, only in the last. The man who. so loves his hereditary, Adamic soul which is fallen and destined to perdition if not crucified here as to cling to it with pertinacity to the end of probation, is going to lose his soul eternally; while the man who courageously comes to the cross, and has that old, fallen, depraved, hereditary, Adamic soul crucified, will preserve his soul unto eternal life. The solution of the mystery is, Adam the Second gives him a new soul, which, surviving its predecessor, lives on forever.
If any one may minister unto Me, let him follow Me; and where I am, there My minister will be also. If any one may minister unto Me, him will the Father honor. Our Savior, in His preaching to these Greeks, who represent the whole Gentile world, delivered the plan of salvation and discipleship with remarkable clearness.
My soul is now troubled; and what must I say? Father, save Me from this hour? But on account of this I came to this hour. This is Wednesday, and, I trow, about 2 P.M. He has spent the entire morning preaching in the Temple Campus. The following day is the last, as at midnight the bloody mob is coming, cruelly and demonically to lacerate and abuse His body.
His case was infinitely different from ours, as we would not have known with certainty what was coming. But in His case, Omniscient Scrutiny contemplated the bloody panorama, even then making haste.
Father, glorify Thy name. Then a voice came from heaven, I glorified Thee, and I will again glorify Thee. Then the multitude, standing, hearing, said that it had thundered; others continued to say that an angel has spoken to Him. Jesus responded and said, This voice did not come on My account, but on yours. While Jesus perfectly understood the inaudible voice of His Father from heaven, the multitude, upon hearing the audible voice ringing down from the skies, should have been convinced, confirmed, and established in their faith, appropriative of His Christhood, by all these appeals to their bodily senses. Hence the articulated voice was a signal mercy to the audience. There is no doubt but John, the Writer, along with the spiritual people present, actually understood what was said; while the unspiritual multitude only heard the sound, afraid thought it was thunder; some taking the more intelligent view and concluding that an angel spoke to Him.
Now is the judgment of this world; now shall the ruler of this world be cast out. And if I may be lifted up from the earth, I will draw all people unto Myself. This is a direct allusion to His crucifixion, elevated high up in a conspicuous place, as Mount Calvary stands in the angle at the intersection of the two most important roads entering Jerusalem i. e. to Damascus and Jericho. Here, we see, Satan is recognized as the ruler of this world, from the fall possessing it for four thousand years, and very largely having his way with it, the people mistaking him for God and worshipping him as God. While the devil stirred up the preachers, and through them the people, to kill Him, thinking His death would consummate His victory, he made the greatest mistake of his history, not understanding the vicarious atonement; as he is utterly destitute of spiritual light, though possessing wonderful intellectual power and sagacity. The death of Jesus redeemed the world and broke the devils power forever, thus in that very crisis bringing him down under the crushing verdict of the law which he, and man through him, had violated; but now, through the vicarious atonement, that law is satisfied and magnified, humanity is redeemed, and the devil dethroned and signally defeated. That was the grand culmination of the conflict which had been running four thousand years, Satan now receiving the great and signal defeat of his campaign against humanity, then and there beginning to fall under the crushing wheels of King Immanuels triumphant chariot, and destined to suffer defeat after defeat preliminary to his final and eternal discomfiture, ejectment, and imprisonment.
Then the multitude responded to Him, We have heard from the law that Christ abideth forever; and how do You say, It behooveth the Son of man to be lifted up? Who is this Son of man? Dan 7:14, describes Christ as coming at the end of the tribulation, and receiving from the Ancient of Days a kingdom which shall never pass away, and over which He shall reign for ever and ever. You see that this quotation, with many others, applies to Him in His second advent, the Jews having the misfortune to mix the prophecies relative to His two advents, applying them all in one, and consequently settling down in the conclusion that when Christ came lie would abide forever. Even all of His disciples so believed, and were consequently utterly disconcerted and disappointed when they crucified Him.
Then Jesus said to them, Yet a little while the light is among you. Walk about as you have the light, in order that darkness may not overtake you. He that walketh in darkness does not know whither he goes. As you have the light, believe in the light, in order that you may be the sons of light. Our Savior in this Scripture alludes to Himself as the Light. He is the glorious Sun of righteousness. As all the light in this world emanates from our sun, the moon and every object on the earth shining by light reflected by the sun, so Christ is the only spiritual Light in all this world, the saints His satellites, shining by light reflected from Him.
Jesus spoke these things, and having gone away, was hidden from them. This is Wednesday. Only day before yesterday He entered the city in triumph, amid the grand ovation of the multitude, hailing Him as the royal Son of David. These two days have flown; meanwhile He has been very busy, preaching to the vast multitudes on the Temple Campus, all eyes centered on Him, somehow anticipating His royal coronation during the Passover. They are eager and anxious to expedite the matter, and crown Him King without further delay. How they are foiled when, rendering Himself invisible, He suddenly disappears, and no one can find Him! This He had often done on former occasions in order to prevent them from crowning Him King. Now that Jesus has disappeared, John, the writer, proceeds with his narrative.
Fuente: William Godbey’s Commentary on the New Testament
Joh 12:20-36. The Request of the Greeks.This incident is chosen to illustrate the Lords consciousness that only through death could the final success of His work be brought about. If it was invented to gain His authority for the admission of the Gentiles, it must again be confessed that it is very badly done. The Greeks are apparently not even admitted to His presence. The mention of Philip and Andrew is natural if their home Was Bethsaida (Joh 1:45), in a region largely Hellenic in population. The incident seems to bring before the Lords mind the vision of a wider mission accomplished without the dreaded sacrifice. But it is put aside. The seed must die if it is to bring forth fruit. On earth He was confined to Judaism; only through death could the wider mission be accomplished. And if His disciples would serve they must follow even through death, to gain the support of His presence in their true life and work. But this insight does not come without a real human struggle (cf. Luk 12:50). He is troubled, He is in doubt, He prays. And the answer to prayer is clearer vision and the assurance of success. The judgment of the world is near, and the overthrow of its Prince. Christs elevation through death to the glory destined for Messiah will enable Him to draw all men unto Him. In these words the author sees a prediction of the crucifixion. The crowd are perplexed. Messiah is to appear suddenly from heaven, and abide for ever. Who is this Son of man who is to be lifted up? After a final appeal to use their last opportunity Jesus retires into hiding.
Fuente: Peake’s Commentary on the Bible
Verse 20
The feast; the passover (John 12:1.)
Fuente: Abbott’s Illustrated New Testament
12:20 And there were certain Greeks among them that {a} came up to worship at the feast:
(a) After the solemn custom: the Greeks were first so called by the name of the country of Greece, where they lived: but afterward, all that were not of the Jew’s religion, but worshipped false gods and were also called heathens, were called by the name Greeks.
Fuente: Geneva Bible Notes
6. Jesus’ announcement of His death 12:20-36
One example that Jesus was attracting people from other parts of the world follows. These individuals contrast with the Pharisees.
"This rather curious incident is rather peculiar to John. I say ’rather curious’ because it is unusual that we encounter Greeks in a narrative of events at Jerusalem, because the other Evangelists do not mention the incident, and because the Greeks simply say, ’Sir, we would like to see Jesus’ and then disappear from the narrative. Clearly John regards their coming as significant but he does not treat their presence as important. Jesus recognizes in their coming an indication that the climax of his mission has arrived. Immediately when he hears of them he says, ’The hour has come,’ and goes on to speak of his glorification and of death. In this Gospel we see Jesus as the world’s Savior, and evidently John means us to understand that this contact with the Greeks ushered in the climax. The fact that the Greeks had reached the point of wanting to meet Jesus showed that the time had come for him to die for the world. He no longer belongs to Judaism, which in any case has rejected him. But the world, whose Savior he is, awaits him and seeks for him." [Note: Morris, p. 524.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
The kernel of wheat teaching 12:20-26
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
The New Testament writers frequently referred to any Gentiles who came from the Greek-speaking world as Greeks (cf. Joh 7:35; et al.). We do not know where the Gentiles in this incident came from. They could have lived in one of the predominantly Gentile areas of Palestine such as northeastern Galilee or the Decapolis, or they could have come from farther away (cf. Mat 2:1-12). These were God-fearing Gentiles who worshipped Yahweh along with the Jews (cf. the Ethiopian eunuch, Act 8:27). They may or may not have been Jewish proselytes (i.e., full-fledged converts to Judaism). They could participate in synagogue worship and the annual feasts, and they would have worshipped in the temple court of the Gentiles.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
III. THE CORN OF WHEAT.
“Now there were certain Greeks among those that went up to worship at the feast: these therefore came to Philip, which was of Bethsaida of Galilee, and asked him, saying, Sir, we would see Jesus. Philip cometh and telleth Andrew: Andrew cometh, and Philip, and they tell Jesus. And Jesus answereth them, saying, The hour is come, that the Son of man should be glorified. Verily, verily, I say unto you, Except a grain of wheat fall into the earth and die, it abideth by itself alone; but if it die, it beareth much fruit. He that loveth his life loseth it; and he that hateth his life in this world shall keep it unto life eternal.”– Joh 12:20-26.
St. John now introduces a third incident to show that all is ripe for the death of Jesus. Already he has shown us that in the inmost circle of His friends He has now won for Himself a permanent place, a love which ensures that His memory will be had in everlasting remembrance. Next, he has lifted into prominence the scene in which the outer circle of the Jewish people were constrained, in an hour when their honest enthusiasm and instincts carried them away, to acknowledge Him as the Messiah who had come to fulfil all God’s will upon earth. He now goes on to tell us how this agitation at the centre was found rippling in ever-widening circles till it broke with a gentle whisper on the shores of the isles of the Gentiles. This is the significance which St. John sees in the request of the Greeks that they might be introduced to Jesus.
These Greeks were “of those that came up to worship at the feast.” They were proselytes, Greeks by birth, Jews by religion. They suggest the importance for Christianity of the leavening process which Judaism was accomplishing throughout the world. They may not have come from any remoter country than Galilee, but from traditions and customs separate as the poles from the Jewish customs and thoughts. From their heathen surroundings they came to Jerusalem, possibly for the first time, with wondering anticipations of the blessedness of those who dwelt in God’s house, and feeling their thirst for the living God burning within them as their eyes lighted on the pinnacles of the Temple, and as at last their feet stood within its precincts. But up through all these desires grew one that overshadowed them, and, through all the petitions which a year or many years of sin and difficulty had made familiar to their lips, this petition made its way: “Sir, we would see Jesus.”
This petition they address to Philip, not only because he had a Greek name, and therefore presumably belonged to a family in which Greek was spoken and Greek connections cultivated, but because, as St. John reminds us, he was “of Bethsaida of Galilee,” and might be expected to understand and speak Greek, if, indeed, he was not already known to these strangers in Jerusalem. And by their request they obviously did not mean that Philip should set them in a place of vantage from which they might have a good view of Jesus as He passed by, for this they could well have accomplished without Philip’s friendly intervention. But they wished to question and make Him out, to see for themselves whether there were in Jesus what even in Judaism they felt to be lacking–whether He at last might not satisfy the longings of their Divinely awakened spirits. Possibly they may even have wished to ascertain His purposes regarding the outlying nations, how the Messianic reign was to affect them. Possibly they may even have thought of offering Him an asylum where He might find shelter from the hostility of His own people.
Evidently Philip considered that this request was critical. The Apostles had been charged not to enter into any Gentile city, and they might naturally suppose that Jesus would be reluctant to be interviewed by Greeks. But before dismissing the request, he lays it before Andrew his friend, who also bore a Greek name; and after deliberation the two make bold, if not to urge the request, at least to inform Jesus that it had been made. At once in this modestly urged petition He hears the whole Gentile world uttering its weary, long-disappointed sigh, “We would see.” This is no mere Greek inquisitiveness; it is the craving of thoughtful men recognising their need of a Redeemer. To the eye of Jesus, therefore, this meeting opens a prospect which for the moment overcomes Him with the brightness of its glory. In this little knot of strangers He sees the firstfruits of the immeasurable harvest which was henceforth to be continuously reaped among the Gentiles. No more do we hear the heart-broken cry, “O Jerusalem, Jerusalem!” no longer the reproachful “Ye will not come to Me, that ye might have life,” but the glad consummation of His utmost hope utters itself in the words, “The hour is come that the Son of man should be glorified.”
But while promise was thus given of the glorification of the Messiah by His reception among all men, the path which led to this was never absent from the mind of our Lord. Second to the inspiriting thought of His recognition by the Gentile world came the thought of the painful means by which alone He could be truly glorified. He checks, therefore, the shout of exultation which He sees rising to the lips of His disciples with the sobering reflection: “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.” As if He said, Do not fancy that I have nothing to do but to accept the sceptre which these men offer, to seat Myself on the world’s throne. The world’s throne is the Cross. These men will not know My power until I die. The manifestation of Divine presence in My life, has been distinct enough to win them to inquiry; they will be for ever won to Me by the Divine presence revealed in My death. Like the corn of wheat, I must die if I would be abundantly fruitful. It is through death My whole living power can be disengaged and can accomplish all possibilities.
Two points are here suggested:
(I.) That the life, the living force that was in Christ, reached its proper value and influence through His death; and
(II.) that the proper value of Christ’s life is that it propagates similar lives.
I. The life of Christ acquired its proper value and received its fit development through His death. This truth He sets before us in the illuminating figure of the corn of wheat. “Except a corn of wheat fall into the ground and die, it abideth alone.” There are three uses to which wheat may be put: it may be stored for sale, it may be ground and eaten, it may be sown. For our Lord’s purposes these three uses may be considered as only two. Wheat may be eaten, or it may be sown. With a pickle of wheat or a grain of oats you may do one of two things: you may eat it and enjoy a momentary gratification and benefit; or you may put it in the ground, burying it out of sight and suffering it to pass through uncomely processes, and it will reappear multiplied a hundredfold, and so on in everlasting series. Year by year men sacrifice their choicest sample of grain, and are content to bury it in the earth instead of exposing it in the market, because they understand that except it die it abideth alone, but if it die it bringeth forth much fruit. The proper life of the grain is terminated when it is used for immediate gratification: it receives its fullest development and accomplishes its richest end when it is cast into the ground, buried out of sight, and apparently lost.
As with the grain, so is it with each human life. One of two things you can do with your life; both you cannot do, and no third thing is possible. You may consume your life for your own present gratification and profit, to satisfy your present cravings and tastes and to secure the largest amount of immediate enjoyment to yourself–you may eat your life; or you may be content to put aside present enjoyment and profits of a selfish kind and devote your life to the uses of God and men. In the one case you make an end of your life, you consume it as it goes; no good results, no enlarging influence, no deepening of character, no fuller life, follows from such an expenditure of life–spent on yourself and on the present, it terminates with yourself and with the present. But in the other case you find you have entered into a more abundant life; by living for others your interests are widened, your desire for life increased, the results and ends of life enriched. “He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal.” It is a law we cannot evade. He that consumes his life now, spending it on himself–he who cannot bear to let his life out of his own hand, but cherishes and pampers it and gathers all good around it, and will have the fullest present enjoyment out of it,–this man is losing his life; it comes to an end as certainly as the seed that is eaten. But he who devotes his life to other uses than his own gratification, who does not so prize self that everything must minister to its comfort and advancement, but who can truly yield himself to God and put himself at God’s disposal for the general good,–this man, though he may often seem to lose his life, and often does lose it so far as present advantage goes, keeps it to life everlasting.
The law of the seed is the law of human life. Use your life for present and selfish gratification and to satisfy your present cravings, and you lose it for ever. Renounce self, yield yourself to God, spend your life for the common good, irrespective of recognition or the lack of it, personal pleasure or the absence of it, and although your life may thus seem to be lost, it is finding its best and highest development and passes into life eternal. Your life is a seed now, not a developed plant, and it can become a developed plant only by your taking heart to cast it from you and sow it in the fertile soil of other men’s needs. This will seem, indeed, to disintegrate it and fritter it away, and leave it a contemptible, obscure, forgotten thing; but it does, in fact, set free the vital forces that are in it, and give it its fit career and maturity.
Looking at the thing itself, apart from figure, it is apparent that “he that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal.” The man who most freely uses his life for others, keeping least to himself and living solely for the common interests of mankind, has the most enduring influence. He sets in motion forces which propagate fresh results eternally. And not only so. He who freely sows his life has it eternally, not only in so far as he has set in motion an endless series of beneficent influences, but inasmuch as he himself enters into life eternal. An immortality of influence is one thing and a very great thing; but an immortality of personal life is another, and this also is promised by our Lord when He says (Joh 12:26), “Where I am, there shall also My servant be.”
This, then, being the law of human life, Christ, being man, must not only enounce but observe it. He speaks of Himself even more directly than of us when He says, “He that loveth his life shall lose it.” His disciples thought they had never seen such promise in His life as at this hour: seedtime seemed to them to be past, and the harvest at hand. Their Master seemed to be fairly launched on the tide that was to carry Him to the highest pinnacle of human glory. And so He was, but not, as they thought, by simply yielding Himself to be set as King and to receive adoration from Jew and Gentile. He saw with different eyes, and that it was a different exaltation which would win for Him lasting sovereignty: “I, if I be lifted up, will draw all men unto Me.” He knew the law which governed the development of human life. He knew that a total and absolute surrender of self to the uses and needs of others was the one path to permanent life, and that in His case this absolute surrender involved death.
A comparison of the good done by the life of Christ with that done by His death shows how truly He judged when He declared that it was by His death He should effectually gather all men to Him. His death, like the dissolution of the seed, seemed to terminate His work, but really was its germination. So long as He lived, it was but His single strength that was used; He abode alone. There was great virtue in His life–great power for the healing, the instruction, the elevation, of mankind. In His brief public career He suggested much to the influential men of His time, set all men who knew Him a-thinking, aided many to reform their lives, and removed a large amount of distress and disease. He communicated to the world a mass of new truth, so that those who have lived after Him have stood at quite a different level of knowledge from that of those who lived before Him. And yet how little of the proper results of Christ’s influence, how little understanding of Christianity, do you find even in His nearest friends until He died. By the visible appearance and the external benefits and the false expectations His greatness created, the minds of men were detained from penetrating to the spirit and mind of Christ. It was expedient for them that He should go away, for until He went they depended on His visible power, and His spirit could not be wholly received by them. They were looking at the husk of the seed, and its life could not reach them. They were looking for help from Him instead of themselves becoming like Him.
And therefore He chose at an early age to cease from all that was marvellous and beneficent in His life among men. He might, as these Greeks suggested, have visited other lands and have continued His healing and teaching there. He might have done more in His own time than He did, and His time might have been indefinitely prolonged; but He chose to cease from all this and voluntarily gave Himself to die, judging that thereby He could do much more good than by His life. He was straitened till this was accomplished; He felt as a man imprisoned and whose powers are held in check. It was winter and not spring-time with Him. There was a change to pass upon Him which should disengage the vital forces that were in Him and cause their full power to be felt–a change which should thaw the springs of life in Him and let them flow forth to all. To use His own figure, He was as a seed unsown so long as He lived, valuable only in His own proper person; but by dying His life obtained the value of seed sown, propagating its kind in everlasting increase.
II. The second point suggested is, that the proper value of Christ’s life consists in this–that it propagates similar lives. As seed produces grain of its own kind, so Christ produces men like Christ. He ceasing to do good in this world as a living man, a multitude of others by this very cessation are raised in His likeness. By His death we receive both inclination and ability to become with Him sons of God. “The love of Christ constraineth us, because we thus judge that if one died for all, then all died; and that He died for all, that they which live should not henceforth live unto themselves, but unto Him that died for them.” By His death He has effected an entrance for this law of self-surrender into human life, has exhibited it in a perfect form, and has won others to live as He lived. So that, using the figure He used, we may say that the company of Christians now on earth are Christ in a new form, His body indeed. “That which thou sowest, thou sowest not that body which shall be, but bare grain: but God giveth it a body as it hath pleased Him, and to every seed his own body.” Christ having been sown, lives now in His people. They are the body in which He dwells. And this will be seen. For standing and looking at a head of barley waving on its stalk, no amount of telling would persuade you that that had sprung from a seed of wheat; and looking at any life which is characterised by selfish ambition and eagerness for advancement and little regard for the wants of other men, no persuasion can make it credible that that life springs from the self-sacrificing life of Christ.
What Christ here shows us, then, is that the principle which regulates the development of seed regulates the growth, continuance, and fruitfulness of human life; that whatever is of the nature of seed gets to its full life only through death; that our Lord, knowing this law, submitted to it, or rather by His native love was attracted to the life and death which revealed this law to Him. He gave His life away for the good of men, and therefore prolongs His days and sees His seed eternally. There is not one way for Him and another for us. The same law applies to all. It is not peculiar to Christ. The work He did was peculiar to Him, as each individual has his own place and work; but the principle on which all right lives are led is one and the same universally. What Christ did He did because He was living a human life on right principles. We need not die on the cross as He did, but we must as truly yield ourselves as living sacrifices to the interests of men. If we have not done so, we have yet to go back to the very beginning of all lasting life and progress; and we are but deceiving ourselves by attainments and successes which are not only hollow, but are slowly cramping and killing all that is in us. Whoever will choose the same destiny as Christ must take the same road to it that He took. He took the one right way for men to go, and said, “If any man follow Me, where I am there will he be also.” If we do not follow Him, we really walk in darkness and know not whither we go. We cannot live for selfish purposes and then enjoy the common happiness and glory of the race. Self-seeking is self-destroying.
And it is needful to remark that this self-renunciation must be real. The law of sacrifice is the law not for a year or two in order to gain some higher selfish good–which is not self-sacrifice, but deeper self-seeking; it is the law of all human life, not a short test of our fidelity to Christ, but the only law on which life can ever proceed. It is not a barter of self I make, giving it up for a little that I may have an enriched self to eternity; but it is a real foregoing and abandonment of self for ever, a change of desire and nature, so that instead of finding my joy in what concerns myself only I find my joy in what is serviceable to others.
Thus only can we enter into permanent happiness. Goodness and happiness are one–one in the long-run, if not one in every step of the way. We are not asked to live for others without any heart to do so. We are not asked to choose as our eternal life what will be a constant pain and can only be reluctantly done. The very heathen would not offer in sacrifice the animal that struggled as it was led to the altar. All sacrifice must be willingly made; it must be the sacrifice which is prompted by love. God and this world demand our best work, and only what we do with pleasure can be our best work. Sacrifice of self and labour for others are not like Christ’s sacrifice and labour unless they spring from love. Forced, reluctant, constrained sacrifice or service–service which is no joy to ourselves through the love we bear to those for whom we do it–is not the service that is required of us. Service into which we can throw our whole strength, because we are convinced it will be of use to others, and because we long to see them enjoying it–this is the service required. Love, in short, is the solution of all. Find your happiness in the happiness of many rather than in the happiness of one, and life becomes simple and inspiring.
Nor are we to suppose that this is an impracticable, high-pitched counsel of perfection with which plain men need not trouble themselves. Every human life is under this law. There is no path to goodness or to happiness save this one. Nature herself teaches us as much. When a man is truly attracted by another, and when genuine affection possesses his heart, his whole being is enlarged, and he finds it his best pleasure to serve that person. The father who sees his children enjoying the fruit of his toil feels himself a far richer man than if he were spending all on himself. But this family affection, this domestic solution of the problem of happy self-sacrifice, is intended to encourage and show us the way to a wider extension of our love, and thereby of our use and happiness. The more love we have, the happier we are. Self-sacrifice looks miserable, and we shrink from it as from death and destitution, because we look at it in separation from the love it springs from. Self-sacrifice without love is death; we abandon our own life and do not find it again in any other. It is a seed ground under the heel, not a seed lightly thrown into prepared soil. It is in love that goodness and happiness have their common root. And it is this love which is required of us and promised to us. So that as often as we shudder at the dissolution of our own personal interests, the scattering of our own selfish hopes and plans, the surrender of our life to the service of others, we are to remember that this, which looks so very like death, and which often throws around our prospects the chilling atmosphere of the tomb, is not really the termination, but the beginning of the true and eternal life of the spirit. Let us keep our heart in the fellowship of the sacrifice of Christ, let us feel our way into the meanings and uses of that sacrifice, and learn its reality, its utility, its grace, and at length it will lay hold of our whole nature, and we shall find that it impels us to regard other men with interest and to find our true joy and life in serving them.