Joh 12:20-36 | JFB | STEP | 20-22. Greeks-- Not Grecian Jews, but Greek proselytes to the Jewish faith, who were wont to attend the annual festivals, particularly this primary one, the Passover. The same came therefore to Philip ... of Bethsaida-- possibly as being from the same quarter. saying, Sir, we would see Jesus-- certainly in a far better sense than Zaccheus ( ). Perhaps He was then in that part of the temple court to which Gentile proselytes had no access. "These men from the west represent, at the end of Christ's life, what the wise men from the east represented at its beginning; but those come to the cross of the King, even as these to His manger" [Stier].

‏ John 12:20-36

Joh 12:20-36. Some Greeks Desire to See Jesus--The Discourse and Scene Thereupon.

20-22. Greeks--Not Grecian Jews, but Greek proselytes to the Jewish faith, who were wont to attend the annual festivals, particularly this primary one, the Passover.

The same came therefore to Philip ... of Bethsaida--possibly as being from the same quarter.

saying, Sir, we would see Jesus--certainly in a far better sense than Zaccheus (Lu 19:3). Perhaps He was then in that part of the temple court to which Gentile proselytes had no access. "These men from the west represent, at the end of Christ's life, what the wise men from the east represented at its beginning; but those come to the cross of the King, even as these to His manger" [Stier].

23-26. Jesus answered them, The hour is come that the Son of man should be glorified--that is, They would see Jesus, would they? Yet a little moment, and they shall see Him so as now they dream not of. The middle wall of partition that keeps them out from the commonwealth of Israel is on the eve of breaking down, "and I, if I be lifted up from the earth, shall draw all men unto Me"; I see them "flying as a cloud, and as doves to their cotes"--a glorious event that will be for the Son of man, by which this is to be brought about. It is His death He thus sublimely and delicately alluded to. Lost in the scenes of triumph which this desire of the Greeks to see Him called up before His view, He gives no direct answer to their petition for an interview, but sees the cross which was to bring them gilded with glory.

27-28. Now is my soul troubled--He means at the prospect of His death, just alluded to. Strange view of the Cross this, immediately after representing it as the hour of His glory! (Joh 12:23). But the two views naturally meet, and blend into one. It was the Greeks, one might say, that troubled Him. Ah! they shall see Jesus, but to Him it shall be a costly sight.

and what shall I say?--He is in a strait betwixt two. The death of the cross was, and could not but be, appalling to His spirit. But to shrink from absolute subjection to the Father, was worse still. In asking Himself, "What shall I say?" He seems as if thinking aloud, feeling His way between two dread alternatives, looking both of them sternly in the face, measuring, weighing them, in order that the choice actually made might be seen, and even by himself the more vividly felt, to be a profound, deliberate, spontaneous election.

Father, save me from this hour--To take this as a question--"Shall I say, Father, save me," &c.--as some eminent editors and interpreters do, is unnatural and jejune. It is a real petition, like that in Gethsemane, "Let this cup pass from Me"; only whereas there He prefaces the prayer with an "If it be possible," here He follows it up with what is tantamount to that--"Nevertheless for this cause came I unto this hour." The sentiment conveyed, then, by the prayer, in both cases, is twofold: (1) that only one thing could reconcile Him to the death of the cross--its being His Father's will He should endure it--and (2) that in this view of it He yielded Himself freely to it. What He recoils from is not subjection to His Father's will: but to show how tremendous a self-sacrifice that obedience involved, He first asks the Father to save Him from it, and then signifies how perfectly He knows that He is there for the very purpose of enduring it. Only by letting these mysterious words speak their full meaning do they become intelligible and consistent. As for those who see no bitter elements in the death of Christ--nothing beyond mere dying--what can they make of such a scene? and when they place it over against the feelings with which thousands of His adoring followers have welcomed death for His sake, how can they hold Him up to the admiration of men?

29-33. The people therefore that stood by, said, It thundered; others, An angel spake to him--some hearing only a sound, others an articulate, but to them unintelligible voice.

34. We have heard out of the law--the scriptures of the Old Testament (referring to such places as Psa 89:28, 29; 110:4; Da 2:44; 7:13, 14).

that Christ--the Christ "endureth for ever."

and how sayest thou, The Son of Man must be lifted up, &c.--How can that consist with this "uplifting?" They saw very well both that He was holding Himself up as the Christ and a Christ to die a violent death; and as that ran counter to all their ideas of the Messianic prophecies, they were glad to get this seeming advantage to justify their unyielding attitude.

35-36. Yet a little while is the light with you. Walk while ye have the light, &c.--Instead of answering their question, He warns them, with mingled majesty and tenderness, against trifling with their last brief opportunity, and entreats them to let in the Light while they have it in the midst of them, that they themselves might be "light in the Lord." In this case, all the clouds which hung around His Person and Mission would speedily be dispelled, while if they continued to hate the light, bootless were all His answers to their merely speculative or captious questions. (See on Lu 13:23).