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. –– John 12:20,21

At the beginning of Jesus’ life on earth, certain wise men from the East came to worship Jesus. Now, at the end of his ministry, certain Greeks came to see and converse with him. As the wise men from the east were Gentiles, probably Persian followers of Zoroaster, so these Greeks were not Greek-speaking Jews (hellenistes), but Gentiles (helleenes), Greeks who presumably were Jewish proselytes.

Why they did not approach Jesus directly is unknown. It may have been that they were not sure he would accept them because of their Gentile birth, but more likely he was in the inner parts of the temple where non-Jews, even proselytes, were not permitted. In any case, they approached Philip, seeking an audience with the great teacher. Perhaps they chose this disciple because of his Greek name, or perhaps since they came, as tradition has it, from the Decapolis, they may have known Philip from neighboring Bethsaida. Philip was apparently uncomfortable with deciding to grant this request alone, so he confided with Andrew who was a fellow citizen of Bethsaida (John 1:44). The two together approached the Master who proceeded to give them one of the final lessons delivered during his life on earth.

Jesus’ Words to Philip and Andrew

Jesus’ response implies that he took this request as a sign of his approaching death. Perhaps the interest of even the proselytized Greeks of the Diaspora was an indication that it would not be long before the word would spread beyond Judea, not only to Jews but to Gentiles as well.

Using the agricultural example of sown seed, Jesus illustrated how it would be only by his death that fruitage would come from his mission of the salvation of all mankind. He proceeded to show how his followers must follow him into death to receive eternal life themselves. It would be only those who disdained their current life on earth who would truly save it. Only thus could they follow him to his heavenly reward.

The Apostle Paul may have used these words for his teachings of the resurrection of the dead. He writes: “But some man will say, How are the dead raised up? and with what body do they come? Thou fool, that which thou sowest is not quickened, except it die: and that which thou sowest, thou sowest not that body that shall be, but bare grain, it may chance of wheat, or of some other grain: but God giveth it a body as it hath pleased him, and to every seed his own body” (1 Corinthians 15:35-38).

As Jesus, like bare grain, gave his life to redeem mankind, so the church, as a handful of seed, must do the same. Note the words of David: “There shall be an handful of corn in the earth upon the top of the mountains; the fruit thereof shall shake like Lebanon: and they of the city shall flourish like grass of the earth” (Psalms 72:16).

The mood of Jesus’ discourse to Andrew and Philip changed dramatically when he confessed “Now is my soul troubled, and what shall I say?” The lexicographer Thayer defines the Greek word tarasso, translated “troubled,” as “to cause one inward commotion, to take away his calmness of mind, to disturb his equanimity … to perplex the mind by suggesting scruples or doubts.” Similar expressions are used of his emotions in the Garden of Gethsemane (Matthew 26:38,39; Hebrews 5:7).

Despite this mood change, the resolve of the Master is shown in the very next phrase: “What shall I say? Father, save me from this hour? No, it was for this very reason I came to this hour. Father, glorify your name!” (NIV translation).

The response was spectacular. A sound like a thunderclap was heard from the heavens with the words, “I have glorified it, and will glorify it again.” Apparently, the crowd in the temple did not make out the words for some heard only thunder while others, apparently more astute, said it was an angel speaking to Jesus.

A Final Witness

The net effect was to gather a crowd and Jesus used that opportunity for a final witness. He attested that the voice was, in fact, for the sake of the people and not that Jesus needed reassurance. He asserted that the events of the succeeding days would not be because the Son of Man was judged. The very reverse was true — it was the judgment of “the prince of this world.” His judgment would be attested by the fact that the coming crucifixion of Christ, the “lifting up of the Redeemer,” would attract all men to him.

This attraction of “all men” to him would be accomplished in three phases. First, shortly after his resurrection, thousands of Jewish people were convinced of his Messiahship and began to follow him (Acts 2:41; 4:4). Second, beginning with Peter converting Cornelius and continuing with special rapidity through the missionary work of Paul, Gentiles were also drawn to follow him. But the third and final phase is still future when all are raised from the grave and given instructions in righteousness and a worldwide drawing of “all men” will be a reality.

The crowd was curious. They had been led to believe that the Messiah would abide forever (Psalms 110:4). How, then, was he to be lifted up in death? And why? “Who is this Son of Man?” If he was to be lifted up in death, how could he be the Messiah? The questions were logical.

Jesus responded with a simple illustration of the natural cycles of the sun in dividing day from night. The apostle John opened his account by saying that the life of Jesus was “the light of men” which shone in the darkness (John 1:4,5). For the Jew, the intense darkness of the night of sin and death had been partially illuminated by the moonlight of the law. The gospel of Christ, in contrast, was as a brilliant sun, bringing both life and immortality to light (2 Timothy 1:10).

That sun was now about to set, and darkness would again ensue. The sole exception would be to the “children of light” who would continue to “walk in the light” (John 12:35,36). However, as surely as the setting sun will rise the next morning, just so, as the psalmist sings, though “weeping may endure for a night, joy cometh in the morning” (Psalms 30:5). Then shall the “sun of righteousness arise with healing in his wings” (Malachi 4:2). Then the sun will rise to set no more for there shall be “no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof” (Revelation 21:23).

Although John 12:36 concludes by saying that Jesus “departed, and did hide himself from them,” it is probable that this was not before he uttered the final words of this discourse in verses 44 through 50.

The Reaction

In verses 36 through 43 we have a commentary of the evangelist on the crowd’s reaction to these words. The apostle notes that despite the logic of his words and the attestation of his miracles, the people did not believe. This was not surprising because of the words of two prophecies of Isaiah.

The first of these is found in Isaiah 53:1, “Who hath believed our report? and to whom is the arm of the LORD revealed?” This verse introduces an entire chapter describing the suffering Messiah and predicting his death. The testimony of the prophetic word was not sufficient to convince the multitudes.

The second prophecy is Isaiah 6:9,10, “And he said, Go, and tell this people, hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.” This prediction immediately followed the glorious vision of Isaiah of the glory of God.

Neither the prophetic testimony of Messiah’s suffering nor of his glory was to be understood before the due time. God does not make men blind, but he does make the sun so bright that those who look at it without the proper filter can become blind. So, the gospel light was too bright for unrepentant men, which was to their advantage lest premature healing bring them into greater jeopardy.

Notable among the exceptions to this rule of unbelief were many of the chief rulers, the majority of whom were too fearful of the Pharisees to confess him. We are not informed who these were, but probably they included Nicodemus, Joseph of Arimathea, and Simon who invited the Lord to a notable supper. The cause of this fear was simple: they “loved the praise of men more than the praise of God” (John 12:43).

The Final Witness

John picks up Jesus’ words in John 12:44-50. The final words of the Master stress one basic point, that the words he spoke were not his own, but those of his Father. And it was not just his words, but his every action was in complete harmony with Jehovah’s will. He told the crowd what he was to tell his disciples shortly thereafter, “He that hath seen me hath seen the Father” (John 14:9).

He also made clear that he had no intention at that time of judging those who rejected him, but that the words he spoke would be the criteria by which they would be judged at the last day. On the other hand, to know and do the commandments that he had received from Jehovah and passed on to them would mean everlasting life. This was a certainty guaranteed by the Creator himself.

Today each individual must react to these words. Will he choose the path of obedience to the principles of righteousness, or will he wait for a future day when he will be judged by his acceptance or rejection of these principles? The question remains to be answered by each one of us.

–– The Herald of Christ’s Kingdom
2001/2