Joh 12:20-50 | RWP | e4.org | Certain Greeks ( Hελληνες τινες ). Real Greeks, not Greek-speaking Jews (Hellenists, ), but Greeks like those in Antioch ( , correct text προς τους Hελληνας ) 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 ( ). To worship at the feast ( ινα προσκυνησωσιν εν τη εορτη ). Purpose clause with ινα and the first aorist active subjunctive of προσκυνεω , 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.

‏ John 12:20-50

Certain Greeks ( Hελληνες τινες ). Real Greeks, not Greek-speaking Jews (Hellenists, Ac 6:1), but Greeks like those in Antioch (Ac 11:20, correct text προς τους Hελληνας ) 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 ( ινα προσκυνησωσιν εν τη εορτη ). Purpose clause with ινα and the first aorist active subjunctive of προσκυνεω, 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.

To Philip which was of Bethsaida of Galilee ( Φιλιππω τω απο Βηθσαιδα της Γαλιλαιας ). He had a Greek name and the Greeks may have seen Philip in Galilee where there were many Greeks, probably (Mr 6:45) the Western Bethsaida in Galilee, not Bethsaida Julias on the Eastern side (Lu 9:10).

Asked ( ηρωτων ). Imperfect active, probably inchoative, "began to ask," in contrast with the aorist tense just before ( προσηλθαν, came to).

Sir ( Κυριε ). Most respectfully and courteously.

We would see Jesus ( θελομεν τον Ιησουν ιδειν ). "We desire to see Jesus." This is not abrupt like our "we wish" or "we want," but perfectly polite. However, they could easily "see" Jesus, had already done so, no doubt. They wish an interview with Jesus.

Andrew ( τω Ανδρεα ). Another apostle with a Greek name and associated with Philip again (Joh 6:7f.), the man who first brought his brother Simon to Jesus (1:41). Andrew was clearly a man of wisdom for a crisis. Note the vivid dramatic presents here,

cometh ( ερχετα ),

telleth ( λεγε ). What was the crisis? These Greeks wish an interview with Jesus. True Jesus had said something about "other sheep" than Jews (10:16), but he had not explained. Philip and Andrew wrestle with the problem that will puzzle Peter on the housetop in Joppa (Ac 10:9-18), that middle wall of partition between Jew and Gentile that was only broken down by the Cross of Christ (Eph 2:11-22) and that many Christians and Jews still set up between each other. Andrew has no solution for Philip and they bring the problem, but not the Greeks, to Jesus.

The hour is come ( εληλυθεν η ωρα ). The predestined hour, seen from the start (2:4), mentioned by John (7:30; 8:20) as not yet come and later as known by Jesus as come (13:1), twice again used by Jesus as already come (in the prayer of Jesus, 17:1; Mr 14:41, just before the betrayal in the Garden). The request from the Greeks for this interview stirs the heart of Jesus to its depths.

That the Son of man should be glorified ( ινα δοξασθη ο υιος του ανθρωπου ). Purpose clause with ινα (not in the sense of οτε, when) and the first aorist passive subjunctive of δοξαζω, same sense as in 12:16, 13:31. The Cross must come before Greeks can really come to Jesus with understanding. But this request shows that interest in Jesus now extends beyond the Jewish circles.

Except ( εαν μη ). Negative condition of third class (undetermined, supposable case) with second aorist active participle πεσων (from πιπτω, to fall) and the second aorist active subjunctive of αποθνησκω, to die.

A grain of wheat ( ο κοκκος του σιτου ). Rather, "the grain of wheat."

By itself alone ( αυτος μονος ). Both predicate nominatives after μενε. It is not necessary to think (nor likely) that Jesus has in mind the Eleusinian mysteries which became a symbol of the mystery of spring. Paul in 1Co 15:36 uses the same illustration of the resurrection that Jesus does here. Jesus shows here the paradox that life comes through death. Whether the Greeks heard him or not we do not know. If so, they heard something not in Greek philosophy, the Christian ideal of sacrifice, "and this was foreign to the philosophy of Greece" (Bernard). Jesus had already spoken of himself as the bread of life (6:35-65).

But if it die ( εαν δε αποθανη ). Parallel condition of the third class. Grains of wheat have been found in Egyptian tombs three or four thousand years old, but they are now dead. They bore no fruit.

Loseth it ( απολλυε αυτην ). The second paradox. Present active indicative of απολλυω. This great saying was spoken at various times as in Mr 8:35 (Mt 16:25; Lu 9:24) and Mr 10:39 (Lu 17:33). See those passages for discussion of ψυχη (life or soul). For "he that hateth his life" ( ο μισων την ψυχην αυτου ) see the sharp contrasts in Luke 14:26-35 where μισεω is used of father, mother, wife, children, brothers, sisters, as well as one's own life. Clearly μισεω means "hate" when the issue is between Christ and the dearest things of life as happens when the choice is between martyrdom and apostasy. In that case one keeps his soul for eternal life by losing his life ( ψυχη, each time) here. That is the way to "guard" ( φυλαξε ) life by being true to Christ. This is the second paradox to show Christ's philosophy of life.

If any man serve me ( εαν εμο τις διακονη ). Condition of third class again ( εαν with present active subjunctive of διακονεω, keep on serving with dative εμο ).

Let him follow me ( εμο ακολουθειτω ). "Me (associative instrumental case) let him keep on following" (present active imperative of ακολουθεω ).

Where ... there ( οπου ... εκε ). In presence and spiritual companionship here and hereafter. Cf. 14:3; 17:24; Mt 28:20.

Shall honour ( τιμησε ). Future active of τιμαω, but it may be the kind of honour that Jesus will get (verse 23).

My soul ( η ψυχη μου ). The soul ( ψυχη ) here is synonymous with spirit ( πνευμα ) in 13:21.

Is troubled ( τεταρακτα ). Perfect passive indicative of ταρασσω, used also in 11:33; 13:21 of Jesus. While John proves the deity of Jesus in his Gospel, he assumes throughout his real humanity as here (cf. 4:6). The language is an echo of that in Ps 6:4; 42:7. John does not give the agony in Gethsemane which the Synoptics have (Mr 14:35f.; Mt 26:39; Lu 22:42), but it is quite beside the mark to suggest, as Bernard does, that the account here is John's version of the Gethsemane experience. Why do some critics feel called upon to level down to a dead plane every variety of experience in Christ's life?

And what shall I say? ( κα τ ειπω; ). Deliberative subjunctive which expresses vividly "a genuine, if momentary indecision" (Bernard). The request of the Greeks called up graphically to Jesus the nearness of the Cross.

Father, save me from this hour ( πατερ, σωσον με εκ της ωρας ταυτης ). Jesus began his prayers with "Father" (11:41). Dods thinks that this should be a question also. Westcott draws a distinction between εκ (out of) and απο (from) to show that Jesus does not pray to draw back from the hour, but only to come safely out of it all and so interprets εκ in Heb 5:7, but that distinction will not stand, for in Joh 1:44 εκ and απο are used in the same sense and in the Synoptics (Mr 14:35f.; Mt 26:39; Lu 52:42) we have απο. If it holds here, we lose the point there. Here as in Gethsemane the soul of Jesus instinctively and naturally shrinks from the Cross, but he instantly surrenders to the will of God in both experiences.

But for this cause came I unto this hour ( αλλα δια τουτο ηλθον εις την ωραν ταυτην ). It was only a moment of human weakness as in Gethsemane that quickly passed. Thus understood the language has its natural meaning.

Father, glorify thy name ( πατερ, δοξασον σου το ονομα ). First aorist (note of urgency) active imperative of δοξαζω and in the sense of his death already in verses 16, 23 and again in 13:31; 17:5. This is the prayer of the πνευμα (or ψυχη ) as opposed to that of the σαρξ (flesh) in verse 27. The "name" ( ονομα ) of God expresses the character of God (1:12; 5:43; 17:11). Cf. Mt 6:9.

A voice out of heaven ( φωνη εκ του ουρανου ). This was the Father's answer to the prayer of Jesus for help. See already the Father's voice at the baptism of Jesus (Mr 1:11) and at the transfiguration (Mr 9:7). The rabbis called the audible voice of God bath-qol (the daughter of a voice).

I have both glorified it and will glorify it again ( κα εδοξασα κα παλιν δοξασω ). This definite assurance from the Father will nerve the soul of Jesus for the coming ordeal. Cf. 11:40 for εδοξασα and 13:31; 17:5 for δοξασω.

That it had thundered ( βροντην γεγονενα ). Perfect active infinitive of γινομα in indirect discourse after ελεγεν and the accusative of general reference ( βροντην, thunder, as in Mr 3:17), "that thunder came to pass." So the crowd "standing by" ( εστως, second perfect active participle of ιστημ ), but Jesus understood his Father's voice.

An angel hath spoken to him ( Αγγελος αυτω λελαληκεν ). Perfect active indicative of λαλεω. So, when Jesus spoke to Saul on the way to Damascus, those with Saul heard the voice, but did not understand (Ac 9:7; 22:9).

Not for my sake, but for your sakes ( ου δι' εμε, αλλα δι' υμας ). These words seem to contradict verses 28, 29. Bernard suggests an interpolation into the words of Jesus. But why not take it to be the figure of exaggerated contrast, "not merely for my sake, but also for yours"?

The judgement ( κρισις ). No article, "A judgement." The next few days will test this world.

The prince of this world ( ο αρχων του κοσμου τουτου ). This phrase here, descriptive of Satan as in possession of the evil world, occurs again in 14:30; 16:11. In the temptations Satan claims power over the world and offers to share it with Jesus (Mt 4:8-10; Lu 4:5-8). Jesus did not deny Satan's power then, but here proclaims final victory over him.

Shall be cast out ( εκβληθησετα εξω ). Future passive of εκβαλλω. Note εξω, clean out. The Book of Revelation also proclaims final victory over Satan.

And I, if I be lifted from the earth ( καγω αν υψωθω εκ της γης ). Note proleptic position of εγω (I). Condition of third class (undetermined with prospect) with αν (= εαν here) with first aorist passive subjunctive of υψοω, the verb used in 3:14 of the brazen serpent and of the Cross of Christ as here and also in 8:28. Westcott again presses εκ instead of απο to make it refer to the ascension rather than to the Cross, a wrong interpretation surely.

Will draw all men unto myself ( παντας ελκυσω προς εμαυτον ). Future active of ελκυω, late form of ελκω, to draw, to attract. Jesus had already used this verb of the Father's drawing power (6:44). The magnetism of the Cross is now known of all men, however little they understand the mystery of the Cross. By "all men" ( παντας ) Jesus does not mean every individual man, for some, as Simeon said (Lu 2:34) are repelled by Christ, but this is the way that Greeks (verse 22) can and will come to Christ, by the way of the Cross, the only way to the Father (14:6).

Signifying ( σημαινων ). Present active participle of σεμαινω, old verb to give a sign ( σημειον ) as in Ac 25:27, and the whole phrase repeated in 18:32 and nearly so in 21:19. The indirect question here and in 18:32 has the imperfect εμελλεν with present infinitive rather than the usual present μελλε retained while in 21:19 the future indicative δοξασε occurs according to rule. The point in ποιω (qualitative relative in the instrumental case with θανατω ) is the Cross (lifted up) as the kind of death before Christ.

Out of the law ( εκ του νομου ). That is, "out of the Scriptures" (10:34; 15:25).

The Christ abideth forever ( ο Χριστος μενε εις τον αιωνα ). Timeless present active indicative of μενω, to abide, remain. Perhaps from Ps 89:4; 110:4; Isa 9:7; Eze 37:25; Da 7:14.

How sayest thou? ( πως λεγεις συ; ). In opposition to the law (Scripture).

The Son of man ( τον υιον του ανθρωπου ). Accusative case of general reference with the infinitive υψωθηνα (first aorist passive of υψοω and taken in the sense of death by the cross as Jesus used it in verse 32). Clearly the crowd understand Jesus to be "the Son of man" and take the phrase to be equivalent to "the Christ." This is the obvious way to understand the two terms in their reply, and not, as Bernard suggests, that they saw no connexion between "the Christ" (the Messiah) and "the Son of man." The use of "this" ( ουτος ) in the question that follows is in contrast to verse 32. The Messiah (the Son of man) abides forever and is not to be crucified as you say he "must" ( δε ) be.

Yet a little while is the light among you ( ετ μικρον χρονον το φως εν υμιν εστιν ). Χρονον is the accusative of extent of time. Jesus does not argue the point of theology with the crowd who would not understand. He turns to the metaphor used before when he claimed to be the light of the world (8:12) and urges that they take advantage of their privilege "while ye have the light" ( ως το φως εχετε ).

That darkness overtake you not ( ινα μη σκοτια υμας καταλαβη ). Purpose (negative) with ινα μη and second aorist active subjunctive of καταλαμβανω. See this verb in 1:5. In 1Th 5:4 this verb occurs with ημερα (day) overtaking one like a thief.

Knoweth not whither he goeth ( ουκ οιδεν που υπαγε ). See 11:10 for this idea and the same language in 1Jo 2:11. The ancients did not have our electric street lights. The dark streets were a terror to travellers.

Believe in the light ( πιστευετε εις το φως ). That is, "believe in me as the Messiah" (8:12; 9:5).

That ye may become sons of light ( ινα υιο φωτος γενησθε ). Purpose clause with ινα and second aorist subject of γινομα, to become. They were not "sons of light," a Hebrew idiom (cf. 17:12; Lu 16:8 with the contrast), an idiom used by Paul in 1Th 5:5; Eph 5:8. It is equivalent to "enlightened men" (Bernard) and Jesus called his disciples the light of the world (Mt 5:14).

Hid himself from them ( εκρυβη απ' αυτων ). Second aorist passive indicative of κρυπτω, late form (in LXX) for old εκρυφη, "was hidden from them," as in 8:59. This part of verse 36 begins a new paragraph.

Though he had done so many signs before them ( τοσαυτα αυτου σημεια πεποιηκοτος εμπροσθεν αυτων ). Genitive absolute with perfect active participle in concessive sense of ποιεω.

Yet they believed not on him ( ουκ επιστευον εις αυτον ). No "yet" in the Greek. Negative imperfect active of πιστευω, "they kept on not believing on him," stubborn refusal in face of the light (verse 35).

That might be fulfilled ( ινα πληρωθη ). It is usually assumed that ινα here with the first aorist passive subjunctive of πληροω has its full telic force. That is probable as God's design, but it is by no means certain since ινα is used in the N.T. with the idea of result, just as ut in Latin is either purpose or result, as in Joh 6:7; 9:2; 1Th 5:4; Ga 5:17; Ro 11:11 (Robertson, Grammar, p. 998). Paul in Ro 10:16 quotes Isa 53:1 as John does here but without ινα. See Ro 10:16 for discussion of the quotation. The next verse adds strength to the idea of design.

For this cause they could not believe ( δια τουτο ουκ εδυναντο πιστευειν ). Τουτο (this) seems to have a double reference (to what precedes and to what follows) as in 8:47. The negative imperfect (double augment, εδυναντο ) of δυναμα. John is not absolving these Jews from moral responsibility, but only showing that the words of Isaiah "had to be fulfilled, for they were the expression of Divine foreknowledge " (Bernard).

He hath blinded ( τετυφλωκεν ). Perfect active indicative of τυφλοω, old causative verb to make blind (from τυφλος, blind), in N.T. only here, 2Co 4:4; 1Jo 2:11.

He hardened ( επωρωσεν ). First aorist active indicative of πωροω, a late causative verb (from πωρος, hard skin), seen already in Mr 6:52, etc. This quotation is from Isa 6:10 and differs from the LXX.

Lest they should see ( ινα μη ιδωσιν ). Negative purpose clause with ινα μη instead of μηποτε (never used by John) of the LXX. Matthew (Mt 13:15) has μηποτε and quotes Jesus as using the passage as do Mark (Mr 4:12) and Luke (Lu 8:10). Paul quotes it again (Ac 28:26) to the Jews in Rome. In each instance the words of Isaiah are interpreted as forecasting the doom of the Jews for rejecting the Messiah. Matthew (Mt 13:15) has συνωσιν where John has νοησωσιν (perceive), and both change from the subjunctive to the future ( κα ιασομα ), "And I should heal them." John has here στραφωσιν (second aorist passive subjunctive of στρεφω ) while Matthew reads επιστρεψωσιν (first aorist active of επιστρεφω ).

Because he saw his glory ( οτ ειδεν την δοξαν αυτου ). Correct reading here οτ (because), not οτε (when). Isaiah with spiritual vision saw the glory of the Messiah and spoke ( ελαλησεν ) of him, John says, whatever modern critics may think or say. So Jesus said that Abraham saw his day (8:56). Cf. Heb 11:13.

Nevertheless even ( ομως μεντο κα ). For the old ομως see 1Co 14:7; Ga 3:15 (only other examples in N.T.), here only with μεντο, "but yet," and κα, "even." In spite of what has just been said "many ( πολλο ) even of the rulers" (recall the lonely shyness of Nicodemus in 3:1ff.). These actually "believed on him" ( επιστευσαν εις αυτον ) in their convictions, a remarkable statement as to the effect that Christ had in Jerusalem as the Sanhedrin plotted his death. Cf. Nicodemus and Joseph of Arimathea.

But because of the Pharisees ( αλλα δια τους Φαρισαιους ). Like the whispered talk in 7:13 "because of the fear of the Jews." Once the Pharisees sneeringly asked the officers (7:48): "Hath any one of the rulers believed on him?" And now "many of the rulers have believed on him."

They did not confess ( ουχ ωμολογουν ). Negative imperfect in contrast to the punctiliar aorist επιστευσαν. "They kept on not confessing." How like the cowardly excuses made today by those under conviction who refuse to step out for Christ.

Lest they should be put out of the synagogue ( ινα μη αποσυναγωγο γενωντα ). Cf. 9:22 where this very word occurs in a purpose clause like this. Only once more in the N.T. (16:2), a Jewish word not in profane authors. This ostracism from the synagogue was dreaded by the Jews and made cowards of these "believing elders."

More than ( μαλλον ηπερ ). They preferred the glory and praise of men more than the glory and praise of God. How απροπος these words are to some suave cowards today.

Cried and said ( εκραξεν κα ειπεν ). First aorist active indicative of κραζω, to cry aloud, and second aorist active of defective verb ερω, to say. This is probably a summary of what Jesus had already said as in verse 36 John closes the public ministry of Jesus without the Synoptic account of the last day in the temple on our Tuesday (Mr 11:27-12:44; Mt 21:23-23:39; Lu 20:1-21:4).

Not on me, but on him ( ου εις εμε, αλλα εις τον ). "Not on me only, but also on," another example of exaggerated contrast like that in verse 30. The idea of Jesus here is a frequent one (believing on Jesus whom the Father has sent) as in 3:17f.; 5:23f.,30, 43; 7:16; 8:42; 13:20; 14:1; Mt 10:40; Lu 9:48.

I am come a light ( Εγω φως εληλυθα ). As in 3:19; 9:5; 8:12; 12:35. Final clause (negative) also here ( ινα μη μεινη, first aorist active subjunctive) as in 12:35. Light dispels darkness.

If any one ( εαν τις ). Third-class condition with εαν and first aorist active subjunctive ( ακουση ) of ακουω and same form ( φυλαξη ) of φυλασσω with negative μη.

But to save the world ( αλλ' ινα σωσω τον κοσμον ). Purpose clause again (cf. ινα κρινω, just before) with ινα and first aorist active of sozo. Exaggerated contrast again, "not so much to judge, but also to save." See 3:17 for same contrast. And yet Jesus does judge the world inevitably (8:15f.; 9:39), but his primary purpose is to save the world (3:16). See close of the Sermon on the Mount for the same insistence on hearing and keeping (obeying) the words of Jesus (Mt 7:24, 26) and also Lu 11:28.

Rejecteth ( αθετων ). Present active participle of αθετεω, late Koine verb (from αθετος, α privative, and τιθημ ), to render null and void, only here in John, but see Mr 6:26; 7:9.

One that judgeth him ( τον κρινοντα αυτον ). Articular present active participle of κρινω. See same idea in 5:45; 9:50.

The same ( εκεινος ). "That" very word of Christ which one rejects will confront him and accuse him to the Father "at the last day" ( εν τη εσχατη ημερα, this phrase peculiar to John). There is no escaping it. And yet Jesus himself will bear witness for or against the one whose conduct has already revealed his attitude towards the message of God (Mt 10:32; Lu 12:8f.).

He hath given ( δεδωκεν ). Perfect active indicative. Christ has permanent commission.

What I should say and what I should speak ( τ ειπω κα τ λαλησω ). Indirect question retaining the deliberative subjunctive (second aorist active ειπω, first aorist active λαλησω ). Meyer and Westcott take ειπω to refer to the content and λαλησω more to the varying manner of delivery. Possibly so.

Life eternal ( ζωη αιωνιος ). See 3:15; Mt 25:46 for this great phrase. In 6:68 Peter says to Jesus, "Thou hast the words of eternal life." Jesus had just said (6:63) that his words were spirit and life. The secret lies in the source, "as the Father hath said to me" ( ειρηκεν ).