20 Now among those who went up to worship at the feast were some Greeks. 21 So these came to Philip, who was from Beth–sa’ida in Galilee, and said to him, “Sir, we wish to see Jesus.” 22 Philip went and told Andrew; Andrew went with Philip and they told Jesus.
Jesus’ Reply
23 And Jesus answered them, “The hour has come for the Son of man to be glorified. 24Truly, 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.
25 He who loves his life loses it, and he who hates his life in this world will keep it for eternal life.
26 If any one serves me, he must follow me; and where I am, there shall my servant be also; if any one serves me, the Father will honour him.
“My Soul is Troubled”
27 “Now is my soul troubled. And what shall I say? ‘Father, save me from this hour?’ No, for this purpose I have come to this hour. 28 Father, glorify thy name.”
Voice of Father
Then a voice came from heaven, “I have glorified it, and I will glorify it again.”
Crowd’s Re–action
29 The crowd standing by heard it and said that it had thundered. Others said, “Anangel has spoken to him.”
Jesus’ Reply
30 Jesus answered, “This voice has come for your sake, not for mine.
(i) 31 Now is the judgment of this world, now shall the ruler of this world be cast out;
(ii) 32 and I, when I am lifted up from the earth, will draw all men to myself.” 33 He said this to show by what death he was to die.
EXPLANATION
20 Now among those who went up to worship at the feast were some Greeks. 21 So these came to Philip, who was from Beth–sa’ida in Galilee, and said to him, “Sir, we wish to see Jesus.”
“Now among those who went up to worship at the feast were some Greeks.” — The “feast” that was being celebrated was the Passover.
In the chapter previous to this present one there was the account of the raising from the dead of Lazarus. The first reaction was that “the crowd went to meet” Jesus. “The Pharisees then said to one another, ‘You see that you can do nothing; look, the world has gone after him.’” (Jn. 12: 18–19). In the next verse (v. 20) the “Greeks are introduced.
The “Greeks” who “went up to worship” could have been one of four groups: Jews from Greece or Greek–speaking Jews from elsewhere or Greek converts to Judaism or, finally, and most probably, Greek Gentiles who accompanied Jews who were going to celebrate the Passover feast.
The principal reason for their introduction at this point, when Jesus addresses his last words before entering into this passion and crucifixion in the following chapter (Jn. 13), is to show that Gentiles were coming to him to be followers. All his followers, Jews and Gentiles, would have to follow him in his Paschal Mystery (his passion, death and resurrection), as he will say in this passage.
Today’s Gospel forms the final words of Jesus in his public ministry. Chapter 13 will commence his passion. His mission was to the Jewish people but after his Paschal Mystery it would open to the Gentiles through the preaching of the apostles. The “Greeks” are mentioned here to indicate that from the passion and death on the cross the mission of Jesus opens to the whole world. Little did the Pharisees (v. 19) realise that they had made a true prophecy!
“So these came to Philip, who was from Beth–sa’ida in Galilee,” — “Philip” is a Greek name and, living in Bethsaida, a busy town of international commerce, may have spoken Greek. Andrew, another Greek name, and his brother Simon Peter were also from Bethsaida (Jn. 1: 44; 6: 7–8) and they too could have been proficient in Greek.
“and said to him, “Sir, we wish to see Jesus.” — The Greeks’ desire was to “see Jesus”. This was more than idle curiosity. “To see” was a term which in the original language was technical for ‘to know’. “See” is used to know Jesus as one who reveals (Jn. 1: 18, 33, 34, 39, 50, 51, 3: 3, 11, 32, 36; 4: 45; 5: 37; 6: 2, 36, 46; 8: 38, 57; 9: 37; 11: 32, 40).
22 Philip went and told Andrew; Andrew went with Philip and they told Jesus.
“Philip went and told Andrew; Andrew went with Philip and they told Jesus.” — At the beginning of John’s Gospel, when John the Baptist indicated to his disciples that Jesus, “The Lamb of God”, was passing, they followed Jesus. When he turned and asked what they wanted, Andrew, one of the two, queried, “where are you staying?” Jesus said, “Come and see” (Jn 1: 36–39). Andrew brought his brother, Simon Peter, to meet Jesus. Philip found Nathanael and invited him to “Come and see”. In John’s Gospel Philip and Andrew appear together frequently (John 1:40, 43-46, 48; 6:5, 7-8; 12:21-22; 14:8-9). Here now we witness these two, them answering the request of the Greeks and bringing them to “see” Jesus. People who “see” Jesus lead others to him.
23 And Jesus answered them, “The hour has come for the Son of man to be glorified.
“And Jesus answered them, “The hour has come for the Son of man to be glorified.” — There is no further mention of the “Greeks” nor do we know for certainty if Jesus met with them. Nevertheless these next verses are a clear response of Jesus to their desire to “see” him. As Greeks they represented us when they sought to “see” Jesus. His response is not only for them but also for us.
Jesus begins by saying something extraordinarily important. From the Marriage Feast at Cana until now he has stated that “his hour” has not yet come (Jn. 2: 4; 7: 30; 8: 20; 4: 23; 5: 25, 28). Here he declares that “thehour” has come. The “hour” is described in the following verses. It is the time of his glorification, of being “lifted up”, of dying and bearing much fruit, of judgement on the world, of the banishment of Satan, in other words of his victory over evil, the purpose of his mission from his Father.
“The Son of Man” is a title Jesus uses to describe himself — he associates it with his earthly mission culminating in the crucifixion.
“Glory” is a Biblical term that means the manifestation of God’s majesty and sovereignty by his holiness and power. Cloud, light, fire and smoke covered God’s glory lest people look upon God, be overcome with awe and die.
“to be glorified” is an expression referring, in the first place, to Jesus humbling himself by giving his life on the cross so that he might give new life to sinners. And, next, it means assuming his divine state once more, the first stage being the resurrection and the second stage being the ascension when he returns to his Father’s house.
There will be three major consequences to Jesus being “glorified” as we see in the following three statements (Jn. 12: 24–26)
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.
25 He who loves his life loses it, and he who hates his life in this world will keep it for eternal life.
26 If any one serves me, he must follow me; and where I am, there shall my servant be also; if any one serves me, the Father will honour him.
(i) “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.” — This is the first of three statements Jesus makes in this and the following two verses: He declares here in this first statement that in order to “bear much fruit” he must die, just as seeds die before they produce fruit. He is alerting the Greeks and his disciples that his death is imminent and the results will be fruitful and positive with sinners receiving eternal life.
(ii) “He who loves his life loses it, and he who hates his life in this world will keep it for eternal life.” — The first of this two–part sentence is best understood by the second part: he who loves his life in this world to the exclusion of eternal life, that is he who sins, loses it. The second part says: he who “hates his life”, that is prefers “eternal life” in this world because that is his priority, will be successful and gain eternal life.
(iii) “If any one serves me, he must follow me; and where I am, there shall my servant be also; if any one serves me, the Father will honour him.” — This is the third statement: Jesus is the model to be followed by all.
Jesus says three things in this verse: (a) if one wishes to serve Jesus, that person must follow him and (b) be with him and (c) the Father will honour that servant.
Jesus identifies his servant with himself. This will be repeated when Jesus delivers his Farewell Discourse (Jn. 13: 13, 16; 15: 20).
That the Father will honour one who serves Jesus is repeated in the Farewell discourse (Jn. 14: 23; 16: 27).
He mentions three rewards: “much fruit” for the one who dies (v. 24); “will keep [his life] for eternal life” for the one who prefers eternal life to worldly life (v.25); and the Father will honour those who serve Jesus (v. 26).
27 “Now is my soul troubled. And what shall I say? ‘Father, save me from this hour’? No, for this purpose I have come to this hour”.
“Now is my soul troubled. And what shall I say? ‘Father, save me from this hour?’ No, for this purpose I have come to this hour.” — Verses 27 to 36a are addressed to the crowds.
Jesus is deeply troubled “now”, the time of his “hour”. The theme of the ‘hour’ is very important for John: (Jn 2: 4; 4:21; 7:6; 8.30; 8:20; 11: 9; 13:1; 17:1). Jesus says that he will not pray to be saved from his “hour”, the purpose of his life, but that God may be glorified when he fulfils God’s will.
28 “Father, glorify your name.”
“Father, glorify your name.” — First place in Jesus’ desires and prayer is that his Father’s glorification may be seen in Jesus’ passion, death and resurrection. He does not wish that his own natural desires, needs and comfort be given the priority. By Christ’s death people will see the Father’s love for them in allowing his only–begotten Son to give the supreme gift of his life for their salvation.
Then a voice came from heaven, “I have glorified it, and I will glorify it again.”
“Then a voice came from heaven, ‘I have glorified it, and I will glorify it again.’” — This is the first time in John’s Gospel that the voice of the Father is recorded. In the Synoptic Gospels the voice of the Father was heard twice: at the baptism (Mt. 3: 17 and parallels) and at the transfiguration (Mt. 17: 5 and parallels), identifying Jesus as “my Son, the Beloved.”
The voice of the Father saying “I have glorified it” refers to how the Father allowed his holiness and power to be seen in the words and works of Jesus during his life (especially Jn. 2: 1–11; 5: 41–44; 9: 3; 11: 4).
“And I will glorify it again” refers to how the holiness and power will be seen in the passion, death, resurrection and ascension of Jesus.
These words have an even deeper meaning. The Father is declaring that because his holiness and power have been seen in the life of Jesus, the era of salvation has begun.
29 The crowd standing by heard it and said that it had thundered. Others said, “An angel has spoken to him.”
“The crowd standing by heard it and said that it had thundered. Others said, ‘An angel has spoken to him.’” — The crowd was confused by the noise, some thinking that it was natural, a clap of thunder; others that it was supernatural, an angel speaking to Jesus. “Thunder” was often regarded as a symbol of the Father’s voice (Ex. 9: 23+; Pss. 46: 7; 104: 7; Jb. 37: 4; Is. 30: 3+; Jer. 10: 13; 51: 16; Am. 1: 2; Jl. 2: 11; 4: 16; Rv. 4: 5; 8: 5; 11: 19; 16: 18).
30 Jesus answered, “This voice has come for your sake, not for mine.
“Jesus answered, ‘This voice has come for your sake, not for mine.’” — Jesus explains that the voice from heaven was for the crowd. His Father was speaking for their benefit, not to him, to let them know of the close relationship between Father and Son.
31 Now is the judgment of this world, now shall the ruler of this world be cast out;
“‘Now is the judgment of this world, now shall the ruler of this world be cast out;’” — By the word “now” Jesus connects with v. 27. Twice he uses the word “now” in this verse to refer to his “hour” when his Father will be glorified by his death. The Father will manifest his holiness and power by overcoming the world of evil, the world of darkness, and by banishing Satan who rules there.
“The judgement of this world” is contrasted with the judgement of God against the “ruler of this world. There is no need for God to judge the “ruler of this world”; the world itself, the world of people, will do that.
“the ruler of this world” is Satan, the devil. His reign has come to an end by Jesus’ death on the cross and his triumph over all evil.
32 and I, when I am lifted up from the earth, will draw all men to myself.” 33 He said this to show by what death he was to die.
“‘and I, when I am lifted up from the earth, will draw all men to myself.’” He said this to show by what death he was to die” — Jesus knew in advance that he would be crucified: “lifted up from the earth”. Crucifixion was the Roman method of execution of prisoners. The Jewish method was by stoning. Jesus’ death by crucifixion would be the expression of his absolute, sacrificial, redemptive love on the cross. That love is what draws people to him. And that is how Jesus is glorified, by drawing all people to himself.
Those who are not drawn to Jesus are those who have aligned themselves with the “ruler of this world”, the powers of sin and darkness.
APPLICATION
DYING AND RISING
This Gospel passage opens with a surprise. For no apparent reason a group of Greek people appears on the scene. They had a purpose. They had seen the popularity of Jesus with crowds following him. They had at least heard of his works, miracles and signs. They were touched and decided to follow up their first impressions. But they were most likely confused because what many of the people who were following him were interested in was not religious but political: Jesus claimed to be the Messiah promised in the Old Testament. For a large number in the crowds that meant that his purpose was to free the Jewish people from the slavery of the Roman authorities. There was not much of a religious desire in the majority of the people. So the Greeks decided that they should have an encounter with Jesus and see for themselves if they could develop a personal relationship with him and become his followers, disciples. They sought out one known follower of his who had a Greek name, Philip, and presumably spoke Greek, with whom they would dialogue.
Their desire was that they might “see” Jesus, a technical term at the time meaning to get to know him. After that introduction, the Greeks are not mentioned again. However, Jesus answered their request. Whether they were present or not we do not know. The point was that the reply was not for them but for all of us who wish to know and follow Jesus.
Later in the Gospel passage another crowd is presented. They too were very confused as is clear from their attempts to determine what a noise like thunder from heaven might be. It would appear that these followed Jesus up to a point, ready to have him work miracles, give them bread from heaven perhaps, and look after them in various ways. Their main interest was themselves.
Jesus builds his response on two words: his “hour” and God’s “glory”. His “hour”, which was now very imminent, was his victory through his excruciation death and resurrection into “glory” as Son of God when by his manifested supreme love he would win salvation for all sinners, overcame the devil and his forces and perform God’s will perfectly.
Jesus explains to the Greeks that he served mankind by giving himself entirely with his life for all sinners in obedience to God, even to the point of dying on the cross. They had expressed their desire to know him and follow him. Jesus said that their first step must be their willingness to serve unto death for the salvation of others. This means a living and dying each day in imitation of Jesus. This imitation follows Jesus into the resurrection when they would share in his divine nature.
Thinking of the crowd that was interest in itself, Jesus said that while their priority was political freedom, his death would draw the world to him, which would be the true freedom as they overcame sin. In their conscience people would know what Jesus did and why. However, they were free to accept or reject him. The decision was theirs.
We can sum up what Jesus meant by these responses to the Greeks and the crowd. The challenge of the Gospel means living not for oneself but for God by serving others completely and perfectly by wholeheartedly giving one’s life in imitation of Jesus. The reward is beyond human expectations and even belief, being nothing else that a greater share in God’s own life and nature.
Commentary on 5th Sunday of Lent (B) 22nd March 2015
TEXT: John 12:20–33
Request of Greek Worshippers
20 Now among those who went up to worship at the feast were some Greeks. 21 So these came to Philip, who was from Beth–sa’ida in Galilee, and said to him, “Sir, we wish to see Jesus.” 22 Philip went and told Andrew; Andrew went with Philip and they told Jesus.
Jesus’ Reply
23 And Jesus answered them, “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.
25 He who loves his life loses it, and he who hates his life in this world will keep it for eternal life.
26 If any one serves me, he must follow me; and where I am, there shall my servant be also; if any one serves me, the Father will honour him.
“My Soul is Troubled”
27 “Now is my soul troubled. And what shall I say? ‘Father, save me from this hour?’ No, for this purpose I have come to this hour. 28 Father, glorify thy name.”
Voice of Father
Then a voice came from heaven, “I have glorified it, and I will glorify it again.”
Crowd’s Re–action
29 The crowd standing by heard it and said that it had thundered. Others said, “An angel has spoken to him.”
Jesus’ Reply
30 Jesus answered, “This voice has come for your sake, not for mine.
(i) 31 Now is the judgment of this world, now shall the ruler of this world be cast out;
(ii) 32 and I, when I am lifted up from the earth, will draw all men to myself.” 33 He said this to show by what death he was to die.
EXPLANATION
20 Now among those who went up to worship at the feast were some Greeks. 21 So these came to Philip, who was from Beth–sa’ida in Galilee, and said to him, “Sir, we wish to see Jesus.”
“Now among those who went up to worship at the feast were some Greeks.” — The “feast” that was being celebrated was the Passover.
In the chapter previous to this present one there was the account of the raising from the dead of Lazarus. The first reaction was that “the crowd went to meet” Jesus. “The Pharisees then said to one another, ‘You see that you can do nothing; look, the world has gone after him.’” (Jn. 12: 18–19). In the next verse (v. 20) the “Greeks are introduced.
The “Greeks” who “went up to worship” could have been one of four groups: Jews from Greece or Greek–speaking Jews from elsewhere or Greek converts to Judaism or, finally, and most probably, Greek Gentiles who accompanied Jews who were going to celebrate the Passover feast.
The principal reason for their introduction at this point, when Jesus addresses his last words before entering into this passion and crucifixion in the following chapter (Jn. 13), is to show that Gentiles were coming to him to be followers. All his followers, Jews and Gentiles, would have to follow him in his Paschal Mystery (his passion, death and resurrection), as he will say in this passage.
Today’s Gospel forms the final words of Jesus in his public ministry. Chapter 13 will commence his passion. His mission was to the Jewish people but after his Paschal Mystery it would open to the Gentiles through the preaching of the apostles. The “Greeks” are mentioned here to indicate that from the passion and death on the cross the mission of Jesus opens to the whole world. Little did the Pharisees (v. 19) realise that they had made a true prophecy!
“So these came to Philip, who was from Beth–sa’ida in Galilee,” — “Philip” is a Greek name and, living in Bethsaida, a busy town of international commerce, may have spoken Greek. Andrew, another Greek name, and his brother Simon Peter were also from Bethsaida (Jn. 1: 44; 6: 7–8) and they too could have been proficient in Greek.
“and said to him, “Sir, we wish to see Jesus.” — The Greeks’ desire was to “see Jesus”. This was more than idle curiosity. “To see” was a term which in the original language was technical for ‘to know’. “See” is used to know Jesus as one who reveals (Jn. 1: 18, 33, 34, 39, 50, 51, 3: 3, 11, 32, 36; 4: 45; 5: 37; 6: 2, 36, 46; 8: 38, 57; 9: 37; 11: 32, 40).
22 Philip went and told Andrew; Andrew went with Philip and they told Jesus.
“Philip went and told Andrew; Andrew went with Philip and they told Jesus.” — At the beginning of John’s Gospel, when John the Baptist indicated to his disciples that Jesus, “The Lamb of God”, was passing, they followed Jesus. When he turned and asked what they wanted, Andrew, one of the two, queried, “where are you staying?” Jesus said, “Come and see” (Jn 1: 36–39). Andrew brought his brother, Simon Peter, to meet Jesus. Philip found Nathanael and invited him to “Come and see”. In John’s Gospel Philip and Andrew appear together frequently (John 1:40, 43-46, 48; 6:5, 7-8; 12:21-22; 14:8-9). Here now we witness these two, them answering the request of the Greeks and bringing them to “see” Jesus. People who “see” Jesus lead others to him.
23 And Jesus answered them, “The hour has come for the Son of man to be glorified.
“And Jesus answered them, “The hour has come for the Son of man to be glorified.” — There is no further mention of the “Greeks” nor do we know for certainty if Jesus met with them. Nevertheless these next verses are a clear response of Jesus to their desire to “see” him. As Greeks they represented us when they sought to “see” Jesus. His response is not only for them but also for us.
Jesus begins by saying something extraordinarily important. From the Marriage Feast at Cana until now he has stated that “his hour” has not yet come (Jn. 2: 4; 7: 30; 8: 20; 4: 23; 5: 25, 28). Here he declares that “the hour” has come. The “hour” is described in the following verses. It is the time of his glorification, of being “lifted up”, of dying and bearing much fruit, of judgement on the world, of the banishment of Satan, in other words of his victory over evil, the purpose of his mission from his Father.
“The Son of Man” is a title Jesus uses to describe himself — he associates it with his earthly mission culminating in the crucifixion.
“Glory” is a Biblical term that means the manifestation of God’s majesty and sovereignty by his holiness and power. Cloud, light, fire and smoke covered God’s glory lest people look upon God, be overcome with awe and die.
“to be glorified” is an expression referring, in the first place, to Jesus humbling himself by giving his life on the cross so that he might give new life to sinners. And, next, it means assuming his divine state once more, the first stage being the resurrection and the second stage being the ascension when he returns to his Father’s house.
There will be three major consequences to Jesus being “glorified” as we see in the following three statements (Jn. 12: 24–26)
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.
25 He who loves his life loses it, and he who hates his life in this world will keep it for eternal life.
26 If any one serves me, he must follow me; and where I am, there shall my servant be also; if any one serves me, the Father will honour him.
(i) “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.” — This is the first of three statements Jesus makes in this and the following two verses: He declares here in this first statement that in order to “bear much fruit” he must die, just as seeds die before they produce fruit. He is alerting the Greeks and his disciples that his death is imminent and the results will be fruitful and positive with sinners receiving eternal life.
(ii) “He who loves his life loses it, and he who hates his life in this world will keep it for eternal life.” — The first of this two–part sentence is best understood by the second part: he who loves his life in this world to the exclusion of eternal life, that is he who sins, loses it. The second part says: he who “hates his life”, that is prefers “eternal life” in this world because that is his priority, will be successful and gain eternal life.
(iii) “If any one serves me, he must follow me; and where I am, there shall my servant be also; if any one serves me, the Father will honour him.” — This is the third statement: Jesus is the model to be followed by all.
Jesus says three things in this verse: (a) if one wishes to serve Jesus, that person must follow him and (b) be with him and (c) the Father will honour that servant.
Jesus identifies his servant with himself. This will be repeated when Jesus delivers his Farewell Discourse (Jn. 13: 13, 16; 15: 20).
That the Father will honour one who serves Jesus is repeated in the Farewell discourse (Jn. 14: 23; 16: 27).
He mentions three rewards: “much fruit” for the one who dies (v. 24); “will keep [his life] for eternal life” for the one who prefers eternal life to worldly life (v.25); and the Father will honour those who serve Jesus (v. 26).
27 “Now is my soul troubled. And what shall I say? ‘Father, save me from this hour’? No, for this purpose I have come to this hour”.
“Now is my soul troubled. And what shall I say? ‘Father, save me from this hour?’ No, for this purpose I have come to this hour.” — Verses 27 to 36a are addressed to the crowds.
Jesus is deeply troubled “now”, the time of his “hour”. The theme of the ‘hour’ is very important for John: (Jn 2: 4; 4:21; 7:6; 8.30; 8:20; 11: 9; 13:1; 17:1). Jesus says that he will not pray to be saved from his “hour”, the purpose of his life, but that God may be glorified when he fulfils God’s will.
28 “Father, glorify your name.”
“Father, glorify your name.” — First place in Jesus’ desires and prayer is that his Father’s glorification may be seen in Jesus’ passion, death and resurrection. He does not wish that his own natural desires, needs and comfort be given the priority. By Christ’s death people will see the Father’s love for them in allowing his only–begotten Son to give the supreme gift of his life for their salvation.
Then a voice came from heaven, “I have glorified it, and I will glorify it again.”
“Then a voice came from heaven, ‘I have glorified it, and I will glorify it again.’” — This is the first time in John’s Gospel that the voice of the Father is recorded. In the Synoptic Gospels the voice of the Father was heard twice: at the baptism (Mt. 3: 17 and parallels) and at the transfiguration (Mt. 17: 5 and parallels), identifying Jesus as “my Son, the Beloved.”
The voice of the Father saying “I have glorified it” refers to how the Father allowed his holiness and power to be seen in the words and works of Jesus during his life (especially Jn. 2: 1–11; 5: 41–44; 9: 3; 11: 4).
“And I will glorify it again” refers to how the holiness and power will be seen in the passion, death, resurrection and ascension of Jesus.
These words have an even deeper meaning. The Father is declaring that because his holiness and power have been seen in the life of Jesus, the era of salvation has begun.
29 The crowd standing by heard it and said that it had thundered. Others said, “An angel has spoken to him.”
“The crowd standing by heard it and said that it had thundered. Others said, ‘An angel has spoken to him.’” — The crowd was confused by the noise, some thinking that it was natural, a clap of thunder; others that it was supernatural, an angel speaking to Jesus. “Thunder” was often regarded as a symbol of the Father’s voice (Ex. 9: 23+; Pss. 46: 7; 104: 7; Jb. 37: 4; Is. 30: 3+; Jer. 10: 13; 51: 16; Am. 1: 2; Jl. 2: 11; 4: 16; Rv. 4: 5; 8: 5; 11: 19; 16: 18).
30 Jesus answered, “This voice has come for your sake, not for mine.
“Jesus answered, ‘This voice has come for your sake, not for mine.’” — Jesus explains that the voice from heaven was for the crowd. His Father was speaking for their benefit, not to him, to let them know of the close relationship between Father and Son.
31 Now is the judgment of this world, now shall the ruler of this world be cast out;
“‘Now is the judgment of this world, now shall the ruler of this world be cast out;’” — By the word “now” Jesus connects with v. 27. Twice he uses the word “now” in this verse to refer to his “hour” when his Father will be glorified by his death. The Father will manifest his holiness and power by overcoming the world of evil, the world of darkness, and by banishing Satan who rules there.
“The judgement of this world” is contrasted with the judgement of God against the “ruler of this world. There is no need for God to judge the “ruler of this world”; the world itself, the world of people, will do that.
“the ruler of this world” is Satan, the devil. His reign has come to an end by Jesus’ death on the cross and his triumph over all evil.
32 and I, when I am lifted up from the earth, will draw all men to myself.” 33 He said this to show by what death he was to die.
“‘and I, when I am lifted up from the earth, will draw all men to myself.’” He said this to show by what death he was to die” — Jesus knew in advance that he would be crucified: “lifted up from the earth”. Crucifixion was the Roman method of execution of prisoners. The Jewish method was by stoning. Jesus’ death by crucifixion would be the expression of his absolute, sacrificial, redemptive love on the cross. That love is what draws people to him. And that is how Jesus is glorified, by drawing all people to himself.
Those who are not drawn to Jesus are those who have aligned themselves with the “ruler of this world”, the powers of sin and darkness.
APPLICATION
DYING AND RISING
This Gospel passage opens with a surprise. For no apparent reason a group of Greek people appears on the scene. They had a purpose. They had seen the popularity of Jesus with crowds following him. They had at least heard of his works, miracles and signs. They were touched and decided to follow up their first impressions. But they were most likely confused because what many of the people who were following him were interested in was not religious but political: Jesus claimed to be the Messiah promised in the Old Testament. For a large number in the crowds that meant that his purpose was to free the Jewish people from the slavery of the Roman authorities. There was not much of a religious desire in the majority of the people. So the Greeks decided that they should have an encounter with Jesus and see for themselves if they could develop a personal relationship with him and become his followers, disciples. They sought out one known follower of his who had a Greek name, Philip, and presumably spoke Greek, with whom they would dialogue.
Their desire was that they might “see” Jesus, a technical term at the time meaning to get to know him. After that introduction, the Greeks are not mentioned again. However, Jesus answered their request. Whether they were present or not we do not know. The point was that the reply was not for them but for all of us who wish to know and follow Jesus.
Later in the Gospel passage another crowd is presented. They too were very confused as is clear from their attempts to determine what a noise like thunder from heaven might be. It would appear that these followed Jesus up to a point, ready to have him work miracles, give them bread from heaven perhaps, and look after them in various ways. Their main interest was themselves.
Jesus builds his response on two words: his “hour” and God’s “glory”. His “hour”, which was now very imminent, was his victory through his excruciation death and resurrection into “glory” as Son of God when by his manifested supreme love he would win salvation for all sinners, overcame the devil and his forces and perform God’s will perfectly.
Jesus explains to the Greeks that he served mankind by giving himself entirely with his life for all sinners in obedience to God, even to the point of dying on the cross. They had expressed their desire to know him and follow him. Jesus said that their first step must be their willingness to serve unto death for the salvation of others. This means a living and dying each day in imitation of Jesus. This imitation follows Jesus into the resurrection when they would share in his divine nature.
Thinking of the crowd that was interest in itself, Jesus said that while their priority was political freedom, his death would draw the world to him, which would be the true freedom as they overcame sin. In their conscience people would know what Jesus did and why. However, they were free to accept or reject him. The decision was theirs.
We can sum up what Jesus meant by these responses to the Greeks and the crowd. The challenge of the Gospel means living not for oneself but for God by serving others completely and perfectly by wholeheartedly giving one’s life in imitation of Jesus. The reward is beyond human expectations and even belief, being nothing else that a greater share in God’s own life and nature.