John:12:20-36

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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 .

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