rwp John:12:20-36 SEEK
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rwp @
John:12:20 @{
Certain Greeks } (\
Hell
nes tines \).
Real Greeks ,
not Greek-speaking Jews (
Hellenists ,
strkjv @
Acts:6:1 |),
but Greeks like those in Antioch (
Acts:11:20 |,
correct text \
pros tous Hell
nas \)
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 (
Acts:17:4 |). {
To worship at the feast } (\
hina proskun
s
sin en t
i heort
i \).
Purpose clause with \
hina \
and the first aorist active subjunctive of \
proskune \,
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 .
rwp @
John:12:21 @{
To Philip which was of Bethsaida of Galilee } (\
Philipp
i t
i apo B
thsaida t
s Galilaias \).
He had a Greek name and the Greeks may have seen Philip in Galilee where there were many Greeks ,
probably (
Mark:6:45 |)
the Western Bethsaida in Galilee ,
not Bethsaida Julias on the Eastern side (
Luke:9:10 |). {
Asked } (\
r
t
n \).
Imperfect active ,
probably inchoative , "
began to ask ,"
in contrast with the aorist tense just before (\
pros
lthan \,
came to ). {
Sir } (\
Kurie \).
Most respectfully and courteously . {
We would see Jesus } (\
thelomen ton I
soun idein \). "
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 .
rwp @
John:12:22 @{
Andrew } (\
t
i Andre
i \).
Another apostle with a Greek name and associated with Philip again (
John: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 } (\
erchetai \), {
telleth } (\
legei \).
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 (
Acts:10:9-18 |),
that middle wall of partition between Jew and Gentile that was only broken down by the Cross of Christ (
Ephesians: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 .
rwp @
John:12:23 @{
The hour is come } (\
el
luthen h
h
ra \).
The predestined hour ,
seen from the start (
2:4 |),
mentioned by John (
7:30 ;
strkjv @
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 ,
strkjv @
17:1 ;
strkjv @
Mark: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 } (\
hina doxasth
i ho huios tou anthr
pou \).
Purpose clause with \
hina \ (
not in the sense of \
hote \,
when )
and the first aorist passive subjunctive of \
doxaz \,
same sense as in strkjv @
12:16 ,
strkjv @
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 .
rwp @
John:12:24 @{
Except } (\
ean m \).
Negative condition of third class (
undetermined ,
supposable case )
with second aorist active participle \
pes
n \ (
from \
pipt \,
to fall )
and the second aorist active subjunctive of \
apothn
sk \,
to die . {
A grain of wheat } (\
ho kokkos tou sitou \).
Rather , "
the grain of wheat ." {
By itself alone } (\
autos monos \).
Both predicate nominatives after \
menei \.
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 strkjv @
1Corinthians: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 } (\
ean de apothan
i \).
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 .
rwp @
John:12:25 @{
Loseth it } (\
apolluei aut
n \).
The second paradox .
Present active indicative of \
apollu \.
This great saying was spoken at various times as in strkjv @
Mark:8:35 | (
Matthew:16:25 ;
strkjv @
Luke:9:24 |)
and strkjv @
Mark:10:39 | (
Luke:17:33 |).
See those passages for discussion of \
psuch \ (
life or soul ).
For "
he that hateth his life " (\
ho mis
n t
n psuch
n autou \)
see the sharp contrasts in Luke strkjv @
14:26-35 |
where \
mise \
is used of father ,
mother ,
wife ,
children ,
brothers ,
sisters ,
as well as one '
s own life .
Clearly \
mise \
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 (\
psuch \,
each time )
here .
That is the way to "
guard " (\
phulaxei \)
life by being true to Christ .
This is the second paradox to show Christ '
s philosophy of life .
rwp @
John:12:26 @{
If any man serve me } (\
ean emoi tis diakon
i \).
Condition of third class again (\
ean \
with present active subjunctive of \
diakone \,
keep on serving with dative \
emoi \). {
Let him follow me } (\
emoi akoloutheit \). "
Me (
associative instrumental case )
let him keep on following " (
present active imperative of \
akolouthe \). {
Where ...
there } (\
hopou ...
ekei \).
In presence and spiritual companionship here and hereafter .
Cf .
strkjv @
14:3 ;
strkjv @
17:24 ;
strkjv @
Matthew:28:20 |. {
Shall honour } (\
tim
sei \).
Future active of \
tima \,
but it may be the kind of honour that Jesus will get (
verse 23 |).
rwp @
John:12:27 @{
My soul } (\
h
psuch
mou \).
The soul (\
psuch \)
here is synonymous with spirit (\
pneuma \)
in strkjv @
13:21 |. {
Is troubled } (\
tetaraktai \).
Perfect passive indicative of \
tarass \,
used also in strkjv @
11:33 ;
strkjv @
13:21 |
of Jesus .
While John proves the deity of Jesus in his Gospel ,
he assumes throughout his real humanity as here (
cf .
strkjv @
4:6 |).
The language is an echo of that in strkjv @
Psalms:6:4 ;
strkjv @
42:7 |.
John does not give the agony in Gethsemane which the Synoptics have (
Mark:14:35f .;
strkjv @
Matthew:26:39 ;
strkjv @
Luke: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 ?} (\
kai ti eip ;\).
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 } (\
pater ,
s
son me ek t
s h
ras taut
s \).
Jesus began his prayers with "
Father " (
11:41 |).
Dods thinks that this should be a question also .
Westcott draws a distinction between \
ek \ (
out of )
and \
apo \ (
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 \
ek \
in strkjv @
Hebrews:5:7 |,
but that distinction will not stand ,
for in strkjv @
John:1:44 | \
ek \
and \
apo \
are used in the same sense and in the Synoptics (
Mark:14:35f .;
strkjv @
Matthew:26:39 ;
strkjv @
Luke:52:42 |)
we have \
apo \.
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 } (\
alla dia touto
lthon eis t
n h
ran taut
n \).
It was only a moment of human weakness as in Gethsemane that quickly passed .
Thus understood the language has its natural meaning .
rwp @
John:12:28 @{
Father ,
glorify thy name } (\
pater ,
doxason sou to onoma \).
First aorist (
note of urgency )
active imperative of \
doxaz \
and in the sense of his death already in verses 16 ,
23 |
and again in strkjv @
13:31 ;
strkjv @
17:5 |.
This is the prayer of the \
pneuma \ (
or \
psuch \)
as opposed to that of the \
sarx \ (
flesh )
in verse 27 |.
The "
name " (\
onoma \)
of God expresses the character of God (
1:12 ;
strkjv @
5:43 ;
strkjv @
17:11 |).
Cf .
strkjv @
Matthew:6:9 |. {
A voice out of heaven } (\
ph
n
ek tou ouranou \).
This was the Father '
s answer to the prayer of Jesus for help .
See already the Father '
s voice at the baptism of Jesus (
Mark:1:11 |)
and at the transfiguration (
Mark: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 } (\
kai edoxasa kai palin doxas \).
This definite assurance from the Father will nerve the soul of Jesus for the coming ordeal .
Cf .
strkjv @
11:40 |
for \
edoxasa \
and strkjv @
13:31 ;
strkjv @
17:5 |
for \
doxas \.
rwp @
John:12:29 @{
That it had thundered } (\
bront
n gegonenai \).
Perfect active infinitive of \
ginomai \
in indirect discourse after \
elegen \
and the accusative of general reference (\
bront
n \,
thunder ,
as in strkjv @
Mark:3:17 |), "
that thunder came to pass ."
Songs:the crowd "
standing by " (\
hest
s \,
second perfect active participle of \
hist
mi \),
but Jesus understood his Father '
s voice . {
An angel hath spoken to him } (\
Aggelos aut
i lelal
ken \).
Perfect active indicative of \
lale \.
So ,
when Jesus spoke to Saul on the way to Damascus ,
those with Saul heard the voice ,
but did not understand (
Acts:9:7 ;
strkjv @
22:9 |).
rwp @
John:12:30 @{
Not for my sake ,
but for your sakes } (\
ou di '
eme ,
alla di '
humas \).
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 "?
rwp @
John:12:31 @{
The judgement } (\
krisis \).
No article , "
A judgement ."
The next few days will test this world . {
The prince of this world } (\
ho arch
n tou kosmou toutou \).
This phrase here ,
descriptive of Satan as in possession of the evil world ,
occurs again in strkjv @
14:30 ;
strkjv @
16:11 |.
In the temptations Satan claims power over the world and offers to share it with Jesus (
Matthew:4:8-10 ;
strkjv @
Luke:4:5-8 |).
Jesus did not deny Satan '
s power then ,
but here proclaims final victory over him . {
Shall be cast out } (\
ekbl
th
setai ex \).
Future passive of \
ekball \.
Note \
ex \,
clean out .
The Book of Revelation also proclaims final victory over Satan .
rwp @
John:12:32 @{
And I ,
if I be lifted from the earth } (\
kag
an hups
th
ek t
s g
s \).
Note proleptic position of \
eg \ (
I ).
Condition of third class (
undetermined with prospect )
with \
an \ (=\
ean \
here )
with first aorist passive subjunctive of \
hupso \,
the verb used in strkjv @
3:14 |
of the brazen serpent and of the Cross of Christ as here and also in strkjv @
8:28 |.
Westcott again presses \
ek \
instead of \
apo \
to make it refer to the ascension rather than to the Cross ,
a wrong interpretation surely . {
Will draw all men unto myself } (\
pantas helkus
pros emauton \).
Future active of \
helku \,
late form of \
helk \,
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 " (\
pantas \)
Jesus does not mean every individual man ,
for some ,
as Simeon said (
Luke: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 |).
rwp @
John:12:33 @{
Signifying } (\
s
main
n \).
Present active participle of \
semain \,
old verb to give a sign (\
s
meion \)
as in strkjv @
Acts:25:27 |,
and the whole phrase repeated in strkjv @
18:32 |
and nearly so in strkjv @
21:19 |.
The indirect question here and in strkjv @
18:32 |
has the imperfect \
emellen \
with present infinitive rather than the usual present \
mellei \
retained while in strkjv @
21:19 |
the future indicative \
doxasei \
occurs according to rule .
The point in \
poi
i \ (
qualitative relative in the instrumental case with \
thanat
i \)
is the Cross (
lifted up )
as the kind of death before Christ .
rwp @
John:12:34 @{
Out of the law } (\
ek tou nomou \).
That is , "
out of the Scriptures " (
10:34 ;
strkjv @
15:25 |). {
The Christ abideth forever } (\
ho Christos menei eis ton ai
na \).
Timeless present active indicative of \
men \,
to abide ,
remain .
Perhaps from strkjv @
Psalms:89:4 ;
strkjv @
110:4 ;
strkjv @
Isaiah:9:7 ;
strkjv @
Ezekiel:37:25 ;
strkjv @
Daniel:7:14 |. {
How sayest thou ?} (\
p
s legeis su ;\).
In opposition to the law (
Scripture ). {
The Son of man } (\
ton huion tou anthr
pou \).
Accusative case of general reference with the infinitive \
hups
th
nai \ (
first aorist passive of \
hupso \
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 " (\
houtos \)
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 " (\
dei \)
be .
rwp @
John:12:35 @{
Yet a little while is the light among you } (\
eti mikron chronon to ph
s en humin estin \). \
Chronon \
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 " (\
h
s to ph
s echete \). {
That darkness overtake you not } (\
hina m
skotia humas katalab
i \).
Purpose (
negative )
with \
hina m \
and second aorist active subjunctive of \
katalamban \.
See this verb in strkjv @
1:5 |.
In strkjv @
1Thessalonians:5:4 |
this verb occurs with \
h
mera \ (
day )
overtaking one like a thief . {
Knoweth not whither he goeth } (\
ouk oiden pou hupagei \).
See strkjv @
11:10 |
for this idea and the same language in strkjv @
1John:2:11 |.
The ancients did not have our electric street lights .
The dark streets were a terror to travellers .
rwp @
John:12:36 @{
Believe in the light } (\
pisteuete eis to ph
s \).
That is , "
believe in me as the Messiah " (
8:12 ;
strkjv @
9:5 |). {
That ye may become sons of light } (\
hina huioi ph
tos gen
sthe \).
Purpose clause with \
hina \
and second aorist subject of \
ginomai \,
to become .
They were not "
sons of light ,"
a Hebrew idiom (
cf .
strkjv @
17:12 ;
strkjv @
Luke:16:8 |
with the contrast ),
an idiom used by Paul in strkjv @
1Thessalonians:5:5 ;
strkjv @
Ephesians:5:8 |.
It is equivalent to "
enlightened men " (
Bernard )
and Jesus called his disciples the light of the world (
Matthew:5:14 |). {
Hid himself from them } (\
ekrub
ap '
aut
n \).
Second aorist passive indicative of \
krupt \,
late form (
in LXX )
for old \
ekruph \, "
was hidden from them ,"
as in strkjv @
8:59 |.
This part of verse 36 |
begins a new paragraph .