John 12:20-26

THE GREAT PARADOXDEATH FOR LIFE

Text 12:20-26

20

Now there were certain Greeks among those that went up to worship at the feast:

21

these therefore came to Philip, who was of Bethsaida of Galilee, and asked him, saying, Sir, we would see Jesus.

22

Philip cometh and telleth Andrew: Andrew cometh, and they tell Jesus.

23

And Jesus answereth them, saying, The hour is come, that the Son of man should be glorified.

24

Verily, verily, I say unto you, Except a grain of wheat fall into the earth and die, it abideth by itself alone; but if it die, it beareth much fruit.

25

He that loveth his life loseth it; and he that hateth his life in this world shall keep it unto life eternal.

26

If any man serve me, let him follow me; and where I am, there shall also my servant be; if any man serve me, him will the Father honor.

Queries

a.

Where did the Greeks come from?

b.

Why did they wish to see Jesus?

c.

Why did Jesus answer them thus?

Paraphrase

Among those who had come up to worship at the feast of Passover were some Greeks, proselytes of the gate .These proselytes approached Philip (who was from one of the Greek-oriented cities of the Decapolis, Bethsaida in Galilee) with the request, Sir, we would like to see Jesus. Philip first consulted with Andrew and together they informed Jesus. It was then that Jesus answered, The hour has now come in which the Son of man is going to be glorified. Now I point out to you a positive principle of God's lawunless a grain of wheat falls into the earth and dies, it remains a single, unfruitful grain of wheat; but if it dies, it germinates and yields much fruit. Again, another principle is that the man who loves this earthly life to the exclusion of spiritual life will ultimately lose his life for the earthly life is destined for dissolution. But to the contrary, the one who longs to be rid of this earthly life and loves the life to come will preserve it forever. If any man wants to serve Me, he must follow My way; and then where I am, safe in the bosom of the Father, there will my servant be also. For my Father will honor every man who serves Me.

Summary

A group of Greek proselytes, intrigued with the teachings and spontaneous popularity of Jesus, seek Him with the purpose, probably, of learning His philosophy of life. Jesus answers them with the great paradox that He must die to provide Life and those who follow Him must die to self to appropriate that Life.

Comment

No doubt Jesus returned to the temple courts each day of the last week from His lodging in Bethany. It would be the temple courts that would afford Him the largest, most sympathetic audiences. Furthermore, it would be here in the temple courts that He would be able to challenge the rulers to either surrender to His Messiahship or openly make their move against Him.
There seems to have been three courts in the temple of Jesus-' day. The extreme outer court known as the court of the Gentiles, the next court known as the court of the women, and the court immediately surrounding the sanctuary known as the court of Israel. Only Jewish males were allowed in the innermost court. The Gentiles were prohibited from all but the extreme outer court. Gentiles frequently became proselytes (converts to the monotheistic religion of the Jews). They are referred to in the Old Testament as strangers and in the New Testament usually as those who fear God (cf. Kings John 8:41-43; Isaiah 56:3-8; Mark 11:17; Acts 10:1; Acts 10:22; Acts 10:35; Acts 13:16; Acts 13:26; Acts 13:43; Acts 13:50; Acts 17:4).

According to both Lenski and Hendriksen, the present participle in the Greek, anabianonton (the ones going up), means those accustomed to go up to the feast. This would mean the Greeks were worshippers of Jehovah according to the Hebrew religion. Out of despair and hopelessness brought on by their lifelong association with Greek philosophy and religion they were probably attracted to the Jewish religion because of its reasonableness and high moral standards. The idealism of Plato was cold, unfeeling and hopeless; the materialism of Aristotle was unreasonable and contrary to man's higher nature; the determinism and sensuality of Epicurus led to chaos and despair. The Hebrew religion of One True God, Creator, loving Father, the Personal Unmoved Mover of the universe offered a more reasonable explanation of the cosmos than their mythical, polytheistic religion. So they, like Cornelius (Acts 10:1-48), became proselytes of the Gate.

They had come to the temple to worship during Passover week and had probably heard for themselves or through others of the astounding doctrines being taught by the Man of Galilee. Perhaps Jesus was in a section of the temple where they could not go, so they sent Philip to ask an audience with Him. Just why Philip went first and informed Andrew we are not sure. Perhaps Philip was not certain, as Hendriksen suggests, that Jesus would want to speak with them. To associate with Gentiles, especially in the temple precincts, would only incite the wrath of the Jews. So they both approach Jesus with the request.
No doubt these Greeks had been a part of the glorious entry of Jesus into Jerusalem the day before, either as spectators or participants. There were many questions on their mind. They wanted to know about the salvation this Galilean Rabbi promisedwas it merely political and connected with His kingdom? When would His kingdom be established? What was His connection with the God of the HebrewsHis concept of truth, of life?
They wondered about His doctrines of life and salvation and their seeking reminded Him vividly of the manner in which He was going to provide Life and Salvation for all mankindthe cross. It also reminded Him that the agonizing night was almost upon Him! The hour had come when the sinless Son should be glorifiedglorified in humiliation. It was when the Son of man was lifted up on the cross that the glory and wisdom of God was made manifest; when the glory of God and His love would draw men unto Him. The cross and the empty tomb, foolishness to the Greeks and a stumbling-block to the Jews, became the wisdom and glory of God! Perhaps the title Jesus used of Himself here, Son of man, is significant, perhaps not. It was a favorite title He applied to Himself. It has certain Messianic significance from the prophets (esp. Daniel and Ezekiel), but He may have used it to especially identify Himself as the Saviour of all mankind.
Be that as it may. He proceeds to give an answer to the great questions that were perplexing the Greeks. We do not know whether the Greeks were within hearing distance of Jesus-' speech or whether He answered the two disciples and they in turn told the Greeks. However His answer was delivered to them, it was rather enigmatic and paradoxical. It was in the form Jesus used mosta figure of speech from nature! Although this form obscured the message for those who did not want to hear (cf. Matthew 13:10-17) it made His doctrines very lucid and easily comprehended by those who did want to hear.

The doctrine plainly taught by Jesus is the substitutionary atonement. However, it was not nearly so plain to them as it is to us on this side of the cross. Just as the grain of wheat must fall into the ground and die to bear fruit, so must the Son of God give Himself up in death to make atonement for man and thus bear fruit by calling many to be sons of God through faith and obedience. They sought an answer to the question of salvationHe answered that man would be saved by His death. They sought an answer to the question of His glorious reign as MessiahHe answered that the Messiah would be glorified by death! All of this was prophecied of the Messiah (cf. Isaiah 53:1-12, esp. Isaiah 53:10). If He should not die, there would be no atonement and no salvation.

Next, Jesus turns to the question of man's appropriation of this substitutionary atonement which He shall provide. Man must make the things of this world secondary to the pursuit of the other world. As one sage has so aptly put it, Life is more than a living! The man who makes food, drink, shelter and the vanities of worldly fame his ultimate goal is bound to lose, for this flesh and the world and its works are destined for destruction. To the contrary, the man who longs to be rid of this earthly tabernacle (cf. 2 Corinthians 5:1-10; Philippians 1:20-24; 2 Peter 1:12-15) and by faith looks forward with eager anticipation to the life to comehe will preserve (or guard as the Greek text has it) his real Life forever. The man who makes the getting of earthly life his ruling passion forgets God, forgets that the things of earth are temporary, forgets the judgment to come (cf. Luke 12:15-21). Compare other parallel Scriptures with this passage, such as Matthew 10:37-39; Matthew 16:24-26; Mark 8:34-38; Luke 9:23-26; Luke 17:32-33.

John 12:26 is further amplification of the way man comes into the saving grace provided through the atonement. Those who desire to follow Jesus and become His disciples must, as Barnes puts it, imitate me; do what I do, bear what I bear, and love what I love. Men who desire to have the Life eternal which Jesus obtains for them must follow in His steps of self-renunciation and obedience to the will of God. Jesus died to bear fruit. His followers must die to self to bear fruit (cf. Galatians 2:20). When we crucify self we put to death that which must ultimately die and receive that Life which is Life abundantly. Thus the great paradoxto die is to live!

The concluding phrase of John 12:26 is one of promise and comfort. Those who choose to follow Jesus, even to death, need not fear, for where He is there will His servant be. Jesus dwelt ever in the constant care of the Father and taught His disciples that they should expect the same care (cf. Matthew 6:19-34). The same promise was made in the great commission (cf. Matthew 28:19-20). Furthermore, the one who will leave all to serve Him will be rewarded by the Father. The word translated honor is the Greek word timao which is translated in other places, honor, hire, value, reward and other similar terms (cf. Matthew 27:6-9; Acts 4:34; Matthew 15:4 [children are to support their parents, not merely honor them with words]; 1 Timothy 5:17). When a disciple of Jesus leaves all to serve Him, the Father rewards with certain blessings in this life (cf. Luke 18:28-30) and the most precious reward of allthe crown of life (cf. Revelation 2:10; Revelation 3:21).

So in this brief discourse we have the gospel in miniature: (a) the glorification and substitutionary atonement of Jesus in His death; (b) the appropriation of that atonement by man through man's crucifixion of self and following the word of Christ; (c) the safety and reward provided by the Father.

Quiz

1.

Were the Gentiles ever known to have worshipped the God of the Hebrews? List some Scriptures to prove your answer. Were these Greeks such people?

2.

Why did the Greeks seek Jesus?

3.

Why did Philip not take them straightway to see Jesus?

4.

Why would their request to see Him remind Jesus so vividly of His approaching crucifixion?

5.

What is the teaching of Jesus in the metaphor of the grain of wheat?

6.

How does the man who loves his life lose it? And the one who hates his life find it?

7.

How does man appropriate the salvation provided by Jesus through His atonement?