Jesus Christ In The Writings Of John
JESUS GLORIFIED

Lesson Text:
John 12:20-36 (KJV)

Subject:
The Way of the Cross

Lesson Aim:
To show that the sowing of life by losing it has a continual and wise application in our lives.

Golden Text:
“And I, if I be lifted up from the earth, will draw all men unto Me.” (John 12:32)

Lesson Plan:
1. INTRODUCTION
2. "THE GENTILES COMING INTO THE KINGDOM" (VS. 20-22)
3. "THE WAY INTO THE KINGDOM" (VS. 23-26)
4. "THE TRUTH CONFIRMED BY A VOICE FROM HEAVEN" (VS. 27-30)
5. "THE DECISIVE HOUR HAS COME" (V. 31)
6. "THE MEANS OF TRIUMPH" (VS. 32-34)
7. "AN EXHORTATION - WALK IN THE LIGHT (VS. 35, 36)

Setting of the Lesson:
Time: Tuesday afternoon, April 4, A.D. 30. Three days before the crucifixion.
Place: Jerusalem, probably in the court of the Gentiles, the outer court of the Temple.
Jesus: At the close of His earthly ministry.

Intervening History:
We can only take a glimpse of what is recorded about the works and teachings of Jesus during these intervening weeks. They are found chiefly in the other gospels.¹

1. INTRODUCTION

The raising of Lazarus from the dead produced a great excitement. Some of the Jews reported the facts to the Pharisees, who summoned a council to determine what steps should be taken to put a stop to this reformer’s influence. They resolved that He should be put to death. But Jesus’ time was not till the Passover, which was the type of His sacrifice. According to Josephus, Jesus retired to Ephraim, a small town lying in the mountainous district of Judah, about 20 miles north of Jerusalem and remained a few weeks, till just before the Passover – returning to Jerusalem by way of Perea beyond the Jordan. He cleansed ten lepers, blessed the little children, healed two blind men near Jericho, spoke several parables and discourses on various subjects, and reached Bethany Friday eve, six days before Passover. On Saturday evening, after the Jewish Sabbath had closed, was the supper at Bethany where Mary anointed the feet of Jesus? On Sunday, after their Sabbath, was the triumphal procession. On Monday Jesus cleansed the Temple the second time. On Tuesday He spoke several parables in the Temple courts, taught a lesson from the widow’s mite, and, toward the close of the day, as He was leaving the Temple never to enter it again, the Greeks came to find Him, as described in the beginning of our lesson. Godet wrote: “. . . during the days which succeeded the entry, Jesus dwelt in the Temple, as in His palace, and exercised in it a kind of Messianic sovereignty.”

2. “THE GENTILES COMING INTO THE KINGDOM”

12:20 … “And there were certain Greeks.” The original word “Hellenes” means persons of Greek nationally (not the same as Grecians, Hellenistae, in Acts 6:1, who were Jews who spoke Greek and had lived in Greek cities), born Gentiles of the Greek race. They may have come from Greece, or from some of the Greek cities nearer by, of which there were several in Decapolis. The ancient Greeks were supreme in intellectual power, culture, and skill. In arts, the world has never surpassed their works in marble. In literature, they have left for all ages their deep impress upon the literature of the world (Van Dore).

12:20 … “Among them that came up to worship at the feast.” John Knox wrote: “The Greeks were Gentiles – we do not know from where – who had already become proselytes to Judaism or faithful friends of the synagogue (God-fearers) . . . Notice that it is the desire of the Greeks to see Jesus which alone interests the writer. He does not tell us whether or not these particular Gentiles saw him. Presumably they did; but that does not matter.”

But, Meyer wrote: “They were accustomed to go up; present participle signing habit.” And Ellicott wrote: “. . . this shows that though Greeks by birth, they had been admitted to the privileges of Judaism. They belonged to the class known as ‘proselytes of the gate,’ so named from the phrase in the law, ‘the stranger that is within thy gates’ (Ex. 20:10, etc.).” These were not circumcised, but accepted Judaism, attended the feasts, acknowledged the one God.

12:21 … “The same came therefore to Philip.” Many questions arise around this incident, such as whether or not the Gentiles went to Philip because he had a Greek name, or if they had come with an offer of sanctuary from Jesus’ enemies, etc. The Spirit-inspired evangelists never catered to human curiosity, relating only the facts which were pertinent to their holy message of salvation.

Why to Philip? Either because they accidentally met him first, or because they may have had some slight acquaintance with him. Philip and Andrew are Greek names, and the only ones of Greek origin among the disciples. If these Greeks came from Decapolis, which is not far from Galilee, the mention that Philip was from Galilee may indicate that they had met him before, or at least had known about him.

12:21 … “And desired him.” Asked him, expressed a wish. They may have just arrived, and Jesus being in the court of the women (Mark 12:41), where they could not go, they asked one of the disciples to obtain an audience for them.

12:21 … “Sir, we would see Jesus.” Not merely to look at Him, but to have a private conversation with Him on religious subjects (Godet).

Why did they seek to see Jesus?
a. Possibly curiosity may have had some influence.

b. Having witnessed the triumphal entry, and His miracles, and His cleansing of the temple, they may have been inclined to believe that He was indeed the Messiah, and wished to learn the truth with greater certainty.

c. There may have been a spiritual attraction to Him, and a desire to learn from Him the truths of salvation, and to learn whether Gentiles could be admitted to His new kingdom.

d. They may have gone further, and have desired to do Him homage as their king and Savior.

e. “How do we know even whether, having witnessed the opposition He encountered from the rulers of His own nation, they did not desire to invite Him to turn to the Gentiles . . .” (Godet). Gaebelein wrote: “Eusebius mentions a tradition (and it is merely that) that these men had been sent by the Syrian King Edessa with a commission to invite Jesus to come to his realm, assuring him a hardy and princely welcome . . . The coming of these Greeks was prophetic. The leaders of the nation were seeking even then to kill him, but Gentiles came to seek to know him; rejected by his own, the Gentiles would turn to him.”

This visit is significance primarily because it was one of the first demonstrations of the Gentile world in favor of the Gospel – soon to flow over the whole human race. It was one of the signs not only that the doors of the Kingdom of God were to be opened to all nations, but also that the nations were beginning to seek after God, and were being prepared to enter the Kingdom.

We would see Jesus.
a. This should be the desire of every heart.

b. We should see Him as He is, as divine, as the atoning Savior, as our teacher, as our example, our Lord – always ready to forgive and help.

c. Seeing Jesus will attract our hearts to Him, and away from the world.

d. The more clearly a church sees Jesus, the nearer they will be to being a true and perfect church, with pure beliefs, and perfect conduct, and active Christian life.

e. If the world would see Jesus, their prejudices against religion would be removed.

12:22 … “Philip cometh and telleth Andrew.” The two were of the same city, Bethsaida (John 1:44). Abbott wrote: “The fact that Philip takes Andrew with him is one of the frequent indications of the awe with which, despite the fullness and even familiarity of his love, Christ inspired His most intimate disciples (Luke 9:45; Mark 9:32, etc.). It is to be remembered, however, that the request would seem doubtful to them, since Jesus Himself had confined His ministry chiefly to the lost sheep of the house of Israel (Matt. 10:5; 15:24).”

12:22 … “Andrew and Philip tell Jesus.” Andrew once again appears in Scripture bringing someone to Jesus, corresponding with what is said of him bringing Peter and the lad with the loaves and fishes. At the time this request was communicated to Jesus, He was probably in the court of the women, where He frequently taught, and where He had just before spoken of the widow’s mite (the treasury chests were in that court). Here these Greeks could not enter. Between the court of the Gentiles and the court of the women was

“A stone fence, bearing upon pillars, placed at regular distances, the following words in Greek and Latin: ‘No alien must pass within the fence round the temple and the court. If any one be caught doing so, he must blame himself for the death that will follow.’ This prohibition is known from two sources: from Josephus (Ant. xv. 11, 5); and the discovery by M. Ganneau of the very slabs, bearing the exact words.” (Ellicott)

So, in order to meet these strangers, Jesus would have gone into the court of the Gentiles. It is not recorded whether He went to see them or not, nor what He may have said to them alone; but it is probable that He gave them an audience, as He did Nicodemus.

3. “THE WAY INTO THE KINGDOM”

12:23 … “And Jesus answered them.” Whom? The disciples who brought the request; the Greeks who made the request; and the multitude. Then in their hearing the Lord unfolded the deepest significance of their request in relation to the consummation of His own work.”

12:23 … “The hour.” The time, the era.

12:23 … “That the Son of man should be glorified.” “Far from being glad to have an offer of sanctuary (if such a thing was involved), Jesus instantly recognized that the moment of His suffering was at hand. His sufferings, death, and resurrection would be the ‘glorification’ referred to here. He viewed it thus, because in that would be the means of His winning millions of souls.” (Coffman)

The prophets of the Old Testament foretell the ingathering of the Gentiles through the Messiah. This is both His glory and the glory of the Jewish nation in Him (Ps. 2:8; Is. 53:11). In this application of these Greek proselytes Christ sees a prophetic indication of the time when, with a profounder meaning, the Gentile world will everywhere put forth a request to see Jesus, when, being lifted up, He will draw all men unto Him, when He will break down the partition wall between Jew and Gentile (Eph. 2:14), and gather into one nation the dispersed children of Go (John 11:52; Col. 3:11; Rev. 7:9). “The term Son of Man is used here by Christ, as always when referring to Himself, equivalent to the Messiah” (Abbott). “But this glory could not come, as they supposed, from His triumphal entry into Jerusalem – by setting up His throne there in great earthly splendor, but, most amazingly, by death.” (Jacobus)

The Son of Man would be glorified by taking His place on the right hand of God; by the ingathering of all nations and peoples, of which these few Greeks were the earnest and the illustration. Jesus saw His followers excited by His triumphant entry into Jerusalem, and the desire of strangers like the Greeks to see their Master. He saw they were secretly expecting a glorious kingdom to be immediately set up, in which they would have chief places, power, and authority (Ryle). The glory was indeed to come, and very soon, but in an entirely different way from their expectation and hopes. Jesus proceeds to show them how He should be glorified.

12:24 … “Verily, verily.” Words emphasizing a great and important truth. Jesus announces the only way in which He could be glorified. Thus, as a general principle, He calls emphatic attention to the fact – so strange to them, and so hard for them to see and believe – that only by His death can He accomplish His great work and gain His true glory. The Lord then presents an illustration that will make this truth plain and vivid.

12:24 … “Except a corn [grain] of wheat fall into the ground and die,” etc. A grain of wheat, though containing within itself the germs of life, and possibilities of vast harvests, yet remains alone, unless, planted in the earth it dies giving birth to the plant that grows from it. In death it becomes true life – releasing the inner life-power which the husk had held captive. This life-power, multiplying itself in successive grains, can cover the whole field with a harvest of much fruit. “This is an image setting forth the abundant life of the church through the Lord’s death” (Sadler). “The history of all that is best, and truest, and noblest in the life of [many] centuries comes to us as the fulfillment.” (Ellicott)

So, if a grain of wheat remained alone it would perhaps be safe, but it would be useless – not really living unless it falls to the earth. Only then can the life-germs burst forth, and the single grain, in its own death, gives life to blade, and stalk, and ear of corn. This law is one to which our Lord’s own life is subject. Here, too, life comes from death. The moral power which is the life of the world finds its source in the death of the Son of Man. “He is life.” “In Him is life.” “Whosoever believeth in Him hath eternal life.” Such truths (as well as others) the holy Scriptures have told us again and again. However, while still living on earth, Christ tells those assembled that this life presently exists in germ form – that in His death it will burst forth, grow up, and multiply itself in a great spiritual world harvest.

The history of all that is best, and truest, and noblest in the life of all the centuries since Jesus was on earth comes to us as fulfillment. Hearts hardened, sinful, dead, having been led to think of His death, have felt germs of life springing up, bursting the husks of their former person – growing up into living powers which have changed their whole being. This is the individual fulfillment that has come to many and may come to all.

“Three applications of this metaphor are: in nature, the death of seeds is necessary to their production of fruit; Jesus consented to die as a means of winning the world to Himself; and for all who would be saved, the process is the same. One must renounce himself, loving not his own life, but losing it, and taking up fully the identity of Jesus in order to be saved.” (Coffman)

12:25 … “He that loveth [places first in his affections] his life.” Pepper wrote: “Though, as we have seen, Christ had His own death in view, He yet speaks of the principle in its universal application.” The word “life” is often translated soul, as in v. 27. It is much more than existence: life means one’s self; all that makes life worth living – the character, the blessedness which give life (soul) its value.

12:25 … “Shall lose it.” Lose all that makes life worth living; lose even the earthly rewards which he called his life, and, much more, eternal blessedness. Abbott spoke of the life (soul) being the aesthetic and intellectual part of man in contrast with the spiritual nature. In other words, whosoever makes pleasures and enjoyments of life a chief aim, seeking to have worldly blessings and rewards at the expense of righteousness, religion, and service to Jesus Christ. To love one’s life (soul) in such a way is to make self first – self-gratification becomes the law or principle of all action. To do this is to lose life (soul). Why? First, this principle is a wrong or wicked principle – the soul’s ruin. Second, this principle ruins the soul because it is at war with the nature of God, the nature of the human soul, and with the constitution of all society, both human and angelic, earthly and heavenly (Pepper).

12:25 … “And he that hateth his life.” When it comes in conflict with his true life, treats it as if he hated it. In comparison, when needed, he sacrifices outward things which worldly men chiefly seek, and which appear to make life on earth happy and worth living – honors, riches, pleasures, power. But note this is to be for Christ’s sake and the Gospel’s (Mark 8:35).

12:25 … “Shall keep it unto life eternal.” Life here is another word in the Greek, life in the abstract. All the natural powers of the soul, all the sources of enjoyment, all intellectual powers, everything that gives value to the worldly life, shall be perpetuated, transfigured forever, in a higher degree, by making them subordinate to the love and service of God, and sacrificing them when necessary to the higher good. The loss is temporal, the gain is eternal; the loss is small, the gain infinite; the loss is of outward things, the gain is in the nature of the soul itself, containing blessedness and glory that will a thousand times compensate all outward loss.

Note here the promise of eternal life. The doctrine of the “last things,” or eschatology, is alleged by some to be lacking in this gospel; but, as Howard noted, “That favorite term in the Johanine vocabulary, ‘eternal life,’ is eschatological in its origin.” The reference to final resurrection and judgment (5:24-29), and the recurring refrain, “I will raise him up the last day” (6:39, 40, 44 and 54) along with such passages as the one now before us, make it clear that John’s gospel, in this particular, is no different from the others.

12:26 … “If any man [would] serve me, let him follow me.” Let him act out the above principles, as Christ had done and was about to do. This is Christ’s answer to the request of the Greeks. Service of Christ is to be sought, not by secret interviews, but by practical following of Him in a life of daily self-sacrifice for others (Abbott).

12:26 ... “And where I am.” In character; in glory; in His kingdom; in companionship on earth; and in heaven. This is also a reference to last things, as Dummelow wrote: “(This means) where I am soon to be, viz., in heaven.”

12:26 … “There shall also my servant be.” There is no other way to where Christ is, and whosoever walks in this way will certainly come to where Christ is.

12:26 … “Him will my Father honor.” As he honors Christ; making him partaker of the joys and rewards of Him whom he serves.

4. “THE TRUTH CONFIRMED BY A VOICE FROM HEAVEN”

12:27 … “Now is my soul troubled.” The word “soul” is the same word rendered “life” in v. 25 (Compare especially Matt. 16:25, 26). It is the seat of the natural feelings and emotions. There is a real shrinking from the darkness of the death which is at hand (Ellicott). Jesus found it difficult to live up to the principles He had just enunciated. If it had been easy for Him, He would not have been an example to His followers, who do find it difficult.

“The events unfolding before Jesus were extremely ugly and tragic, not simply for Himself, but also in the profound implications for the chosen people. The total rejection and casting off of Israel loomed ominously in this visit of Gentiles who would accept Jesus, contrasting so tragically with the obduracy of the chosen nation.” (Coffman)

“The shock has come already . . . The presence and petition of the Greeks foreshadowed the judgment of the chosen people, and brought forward the means by which it would be accomplished. The prospect of this catastrophe was perhaps the crisis of the Lord’s present conflict.” (Westcott)

12:27 … “And what shall I say? Father, save Me from this hour.” The R.V. margin has “save me from this hour?” interrogatively, which is necessary to sustain the thought. It means that Jesus would have prayed that prayer if His purpose had not been dying to save mankind.

This is the agony of His trial and crucifixion. This is more easily understood if, like the R.V. marginal notes, we ask, “Shall I say, Father save Me from this hour?” as My flesh and earthly life prompt. There was a real struggle between this earthly life or soul, and His spiritual consciousness. “No;” He says, “I cannot say this.”

12:27 … “For this cause.” To fulfill the duties, and bear the agonies it brings.

12:27 … “Came I unto this hour.” But I will say (v. 28). In other words, therefore He will say something entirely different,

12:28 … “Father, glorify Thy name.” Not My will, but Thine be done. Do what will most glorify Thy name on earth, at whatever cost to Me. “Glorify Thy name”, offered in the emotional tension arising from Jesus’ consciousness that His “hour” was at hand, this prayer is surprising in that it has no petition for Himself, but only for the glorification of the Father’s name.

Some consider both to be prayers. The result is first a prayer under the influence of fear. “Save Me from this hour.” Compare “Let this cup pass from Me” (Matt. 26:39), and then a prayer under the influence of ready obedience – “Glorify Thy name,” through My sufferings. But the Greek means “save Me out of”, i.e., “bring Me safe out of,” rather than “save Me from,” “keep Me altogether away from,” as in “deliver us from the evil” (Matt. 6:13). John omits the agony in the garden, which is in the other Gospels, and well known to every Christian. But here John gives us an often forgotten insight into a less known truth – that the agony was not confined to Gethsemane, but was part of Christ’s whole life.

12:28 … “Then came there a voice from heaven.” “The plain implication of the narrative is that this was an articulate voice, the words of which were understood by others than Jesus, though not by all.” (Abbott)

That some of the multitude heard the words is obvious. The apostle John heard and understood the words himself, without any need of anyone’s interpreting them to him (for no such thing is mentioned). Thus it may be assumed that they were intelligible words, wanting only attention on the part of the hearers to be understood.

12:28 … “I have both glorified it, and will glorify it again.” The Father had glorified His name by giving Jesus daily and hourly the power to do and to bear all that had been laid on Him up to that moment; and He would glorify it by continuing to give Him the power to do and to bear all that should be laid on Him to the end. The prayer and the promise are both for us. In our passion-hour true prayer will be the cry, not of the soul, but of the spirit; a cry, not to be saved from our Calvary, but to be enabled to glorify our Father’s name in and through it. “And the answer is interpreted by our experience in the past (Ps. 77:10-12); the grace that has been sufficient will be sufficient to the end.” (Abbott)

12:29 … “The people … said that it thundered: others said, An angel spake to him.” The whole multitude heard a noise; but apparently the meaning of the voice was perceived by each in proportion to his spiritual intelligence.

“The whole multitude heard a noise; but the meaning of the voice was only perceived by each in proportion to his spiritual intelligence. Thus the wild beast perceives only a sound in the human voice; the trained animal discovers a meaning, a command, for example, which it immediately obeys; man alone discerns therein a thought.” (Godet)

Cox expressed it: “Here we have an illustration of the fact that people often hear things differently according to what they are themselves. Some hear thunder, others an angel’s voice, but Jesus understood.”

It is one of the mysteries of life that some see and hear the things of God, but others do not. Daniel was by the river Hidekel when he saw the holy vision, but his companions were not aware of it. Paul’s companions on the Damascus road heard the noise but not the words of the Lord.

12:30 … “This voice came not because of me.” Not to strengthen or confirm Me; not that I had any doubts about My course, or any apprehension that God would not approve Me and glorify His name.

12:30 … “For your sakes.” To give you a striking and indubitable proof that I am the Messiah, that you remember it when I am departed, and be comforted, supported, and saved.

In other words, since the voice was given for the multitude’s sake, it follows that they should have understood it. That some did not may be a reflection on themselves, in that their moral condition did not permit them to hear God’s voice. Jesus did not need such a testimony, but the carnal multitude did.

5. “THE DECISIVE HOUR HAS COME”

12:31 … “Now.” “The hour” of v. 23. The crisis of all ages had arrived. Jesus would die on the cross to redeem men from the curse of sin, enabling them to be saved eternally, and to restore the fellowship with God that was broken such a long time ago by the disaster in Eden.

12:31 … “Is the judgment of this world.” Greek “crisis.”
a. Now is approaching the decisive scene, the eventful period, the crisis, when it shall be determined who shall rule this world. There has been a long conflict between the powers of light and darkness. Satan has so effectually ruled that he may be said to be the prince of this world. But My approaching death will destroy his kingdom, will break down his power, and will be the means of setting up the kingdom of God over man (Barnes).

b. Judgment means condemnation. “This very week, by My crucifixion, the religious systems of the world shall receive a sentence of condemnation.” To an extent of which now we can form no conception, it was a world without God, plunged in idolatry, worshipping devils – in open rebellion against God.² “When Christ died, this order of things received its sentence of condemnation” (Ryle).

c. “His cross is in fact a judgment seat, and men are discriminated morally and spiritually by their reception of the suffering, self-sacrificing Redeemer” (Abbott). His love on the cross, His self-sacrifice for others, His doing the will of God at any cost, condemned the selfishness and sin of the world.

12:31 … “Now shall the prince of this world.” “The title ‘prince of this world’ was the regular Rabbinic title for Satan” (Ellicott). He was also called the “god of this world” and “the prince of the powers of the air.” It is perfectly natural that evil beings should exist in the spiritual world as they certainly do; and that some leading spirit should assume control, organizing the forces of evil, as is certainly done in this world. That being is call Satan, or the devil, the prince of this world.

12:31 … “Be cast out.” Not out of heaven, but out of his position and dominion. His empire shall come to an end. Notice that while the judgment of Satan “is” – his casting out is “shall be” or future. It would begin with the atonement on the cross, but the process would be completed in the future. The world’s battle was fought and the victory won on Calvary. The death of Jesus was the determining cause, the grand crisis, the concentration of all that God has ever done or ever will do, to break down the kingdom of Satan, and set up His power over man (Barnes). ”

In other words, Satan’s kingdom shall be destroyed. His empire shall come to an end. It does not mean that then his reign over all men should entirely cease, but that then would be the crisis, the grand conflict, in which he should be vanquished, and from that time his kingdom begin to decline, until it should finally cease (Barnes). The second coming is not to redeem the world, but to realize for the world the fruits of redemption, in an established and eternal kingdom of righteousness, after, by the cross, humanity has been judged, the evil cast out, and the redeemed race lifted up into oneness with Christ Jesus (Abbott).

The head of Satan would now be “bruised” in fulfillment of Genesis 3:15. This great victory is here called the casting out of the prince of this world. Here’s the mystery, hidden before time eternal: that the cosmic victory over Satan would be won by such a thing as the death of Christ on Calvary. The victory came through death itself, and that at the very moment when Satan might have thought that he had won (Heb. 2:15). The words Jesus spoke here were in anticipation of that victory. The casting out will be accomplished by the cross, as the next verses show.

6. “THE MEANS OF TRIUMPH”

12:32 … “And I, if I be lifted up.” Upon the cross, as explained in the next verse. The word for “lifted up” is usually rendered “exalted.” It was by the lifting up upon the cross that Jesus was exalted to be Prince and Savior. “If” is not to be rendered as equivalent to “when.” The language is sympathetic with that of verse 27; it is the last trace of that soul-storm. His crucifixion was contingent; it was made, to the last, dependent on His own voluntary submission (Abbott). But there is no intimation of uncertainty or doubt.

“It is difficult to realize the tremendous faith which this expression reflects. We hear these words through [many] centuries of Christian history which followed them; but, when Jesus made the statement here, there was little visible evidence to make anyone believe that these words might literally come true. It must have seemed to those who heard it the most presumptuous statement ever made.” (Baxter)

12:32 … “Will draw all men unto me.” Or towards Me. Christ crucified was and is the attractive power, drawing men to Himself. Jesus Christ draws us because He alone loved sufficiently to die for us. Jesus Christ is the only true revelation of God; the only perfect soul who ever lived on earth. In that alone is the satisfaction of the soul’s deepest desires.

“All men” – Not merely all nations, people of all ages, but all men. It does not mean that every one will become a Christian; for the facts at that very time refute such an idea. But, our Lord was attractive to human nature – even those in opposition were drawn. They hated the light, but could not help looking at it. And in the end the whole world will be drawn to Christ.

Consider the attraction of the cross:
a. Christ by His cross will draw to Himself not only men of all classes and climes, but all human interests and resources, all commerce, all enterprise, all art and science, all wealth and power in the world (Jacobus).

b. Every conceivable power that can draw men to a holy, Christlike life, is found in Christ crucified. First, Heroism, which always attracts men; second, the love of God more clearly shown than anywhere else; third, a vision of the evil and danger of sin, which never seems as evil as when seen in the light of what it costs God to save from it; fourth, the forgiveness of sin and reconciliation with God; and fifth, the hope of everlasting joy and glory.

c. The power of the church and Bible study is in holding up Christ crucified – more Christ, more true success. No outside attraction can take the place of this.

12:33 … “This he said.” This verse simply explains what Jesus meant by being “lifted up.”³ The primary reference of this is to Jesus’ death by being lifted up upon the cross; but the word suggests other truth also. Christ was lifted up from the grave; He was lifted up into heaven; He has been lifted up in the hearts of men by the preaching of the Gospel in all ages since then.

12:34 … “We have heard out of the law.” The term “law” refers to the whole of the Old Testament Scripture.⁴

12:34 … “That Christ [the Christ] abideth forever.” They expected their Messiah to free them from the Roman rule, and to set up a kingdom that would never end. They were right in their interpretation of the Scripture, but did not understand the way in which it was to be fulfilled.

12:34 … “Son of man” This was without a doubt Jesus’ favorite title for Himself. By the use of it He meant everything, and even more, than is conveyed by “Messiah,” “Son of God,” etc. The multitude was present when Jesus spoke of the Son of Man (v. 23), and so it was no impropriety for them to question “Who is the Son of Man?” They had wrongly construed the prophecies as meaning that Messiah would continue on earth forever as a literal ruler over God’s people; but this is not strange in view of the fact that some still misconstrue them in the same manner.

12:34 … “How sayest thou, The Son of man must be lifted up” In other words, how do you reconcile what you have said with the prophecies of the Messiah? Your statements contradict the Bible, and are opposed to our needs. You are not the Messiah we want.

12:34 … “Who is this Son of Man?” For He cannot be the one foretold in Scripture, whose kingdom is an everlasting kingdom. We have nothing to do with the kind of Son of man you say you are.

Such passages as this show us one reason why the people were so variable, sometimes almost believing – then turning away. They could not reconcile their interpretation of Scripture with the facts in Christ’s life. His miracles, His teachings, and His character, made Him seem divine, but on the other hand they could not see how in other things He filled out the picture of the promised Messiah.

7. “AN EXHORTATION – WALK IN THE LIGHT”

Actually, there was no answer to their question which would coincide with the people’s attitude. Jesus had proclaimed Himself the Light of the world,5 but they were not willing to walk in it.

12:35 … “Then Jesus said” He could have explained how that the Messiah was to abide forever; have dominion over all the world; must be a crucified and risen Savior; how through the resurrection He was to abide forever; that He saw this infinitely more clearly than we do – though it is plain even to us. But the people would not have understood nor believed. Therefore, instead of answering them directly, Jesus offered a solemn warning, pointing out at the same time the only way to answer their questions.

12:35 … “Yet a little while is the light with you.” This may refer:

a. To the opportunity they yet had as a nation to repent, accept the Messiah, and be saved from the impending destruction. It was not yet too late, but it soon would be. The last hour of the day of salvation had arrived, the sun was about to set for Israel. Within forty years Jerusalem and the Temple were destroyed. It was then that “darkness came upon them,” and they “knew not whither they were going,” or what was to become of them.

b. Abbott believed that the light referred to is the moral and spiritual nature of man. He wrote: “I understand Christ’s meaning then to be this: You have yet for a little while longer the light of conscience; it is not utterly quenched. Beware. Walk according to such light as you possess, lest utter moral darkness come upon you. And he who walks in such darkness knows not the future fate that awaits him.”

Israel’s day of grace was fading. The sneering, captious questions of the unregenerated would be endured only a few more days. Their one remaining great opportunity was then and there. If they had believed, it would have conferred upon them the right to become sons of God, but such a blessing would not wait much longer. With these solemn words, the Lord rang down the curtain on the great Judaean ministry, except for a few more brief hours during His holy passion.

12:36 … “While ye have light, believe in the light” Accept it as God given, and act accordingly. Or, while you have the light of opportunity, believe in Him who is the Light of the world.

12:36 … “That ye may be” R.V., “that ye may become sons of light,” implying a promise of growth.

12:36 … “These things spake Jesus, and departed” This was the farewell of Jesus to Israel. He then retired and did not reappear on the morrow. This time it was no mere cloud which obscured the sun; the sun itself had set (Godet).

The public ministry of Jesus had closed. Two summaries of this ministry are given: one by John and the other by Jesus and recorded by John. John’s summary is in vs. 37-43, and the summary of Jesus is in vs. 44-50 (Cox).

12:36 … “And did hide himself from them.” A most suggestive statement! From how many of “the wise and prudent” does the Christ still hide Himself, because they treat His message with contempt. Is it possible that He has hid Himself from large portions of mankind, because He knows they would reject Him with scorn? Has He hidden Himself from you?

We learn from these verses:
a. Regular attendance during the stated seasons of divine worship is often the way to larger blessings and more intimate knowledge of Jesus. (v. 20)

b. The desire of everyone should be to see Jesus. (v. 21)

c. It is wise to ask others to help us see Him. Their experience and more intimate acquaintance may lead us to a nearer and clearer knowledge of Him.

d. It is a great privilege, by words and example, to lead others to see Jesus as He is. Many do not see the real Jesus and so reject Him, because His followers have misrepresented Him. (v. 22)

e. We are hindered from seeing Jesus by prejudice; by ignorance; by looking at the false reflection of His life in some of His followers; by the love of sin; by some particular sin.

f. The gaining of life by losing it is continually illustrated in daily life. We gain the most physical pleasure from our appetites, as in eating and drinking, by subordinating them to the higher law of right and duty. We gain the most from recreation by making it subordinate to our daily work o study. By losing we save. (vs. 24, 25)

g. To be with Christ in both service and self-denial is the way to be with Him in His glory. (v. 26)

h. The reward of faithfully following Jesus is twofold: the companionship of Jesus; honor from God.

i. There are often great and severe conflicts; but they that seek first the glory of their heavenly Father will gain the victory. (v. 27)

j. More depends on the hearer than the speaker; whether the voice of God in His Word be a mere sound, or a message from heaven, and how clear and blessed a message, depends on the spirit with which we listen, and how attentively we have listened in the past. The voice itself is not on trial, but those who listen are. (vs. 28, 29)

k. All decisive hours, hours of great choices and great temptations, are judgment days. (v. 31)

l. There is no power as attractive as Christ crucified. (v. 32)

m. The power of the church, the preacher, and the teacher for good is in direct proportion to their experience and teaching of a crucified and risen Redeemer.

n. When we see only a part of a thing it may seem false and irreconcilable with the Word, while the harmony is perfectly clear to a wider vision. (v. 34)

Summing up the lesson – Jesus Glorified
a. By the coming of the Gentiles (vs. 20-22): These Greeks were the earnest of a great ingathering of Gentiles. In order to have a kingdom that would cover the whole earth, it would be necessary to have all nations come under His divine sway. The promise was that Gentiles should be brought in (Is. 60:3, 11, 14).

Illustration
The sunrise upon the mountain peaks, a proof that soon the daylight will flood the whole earth.

Illustration
The Greeks could not enter the court of the women where Jesus was, because between that court and the court of the Gentiles, was “A stone fence bearing upon pillars, placed at regular distances, the following words in Greek and Latin: ‘No alien must pass within the fence round the Temple and the court. If any one be caught doing so, he must blame himself for the death that will follow.’ This prohibition was known before, from Josephus (Ant. Xv. 11, 5); but . . . one of the very slabs, bearing the exact words, has been discovered.” (Ellicott)

Application
The desire to see Jesus as He is. The more clearly and truly we see Him the greater Savior He is to us. What hinders us from seeing Him? – Prejudice; ignorance; neglect; the love of sin; some single sin.

b. By His death on the cross (vs. 23-26): The cross was the only path by which Jesus could reach His true glory in the redemption of the world.

Illustration – the misery of self-love
A celebrated man of fortune, who had been courted by princes, flattered by statesmen, and admired by fair women, despairingly said to a friend, “The great business of my life has been to get away from myself.” The best part of his life was spent in a course of fashionable dissipation – absorbed in self-contemplation; always the hero of the hour. Seeking pleasure for its own sake, one often becomes the pitiful object of his own hatred and scorn. The world hates egotists. The abnegation of self is the first step in the path of Christian discipline. No great moral reform ever had its inception in a mind laboring for love of glory. Self-worship is the cause of much misery. Whatever the state of a man’s fortune or position in life, no man can be happy as the god of his own idolatry.

Application
Jesus illustrates necessity by the growth of a seed, applying the truth to His disciples who are to follow Him.

The sowing of life by losing it has a continual and wise application in our lives. We gain the most physical pleasure by subordinating our appetites to the higher law of right and duty. We gain the most from recreation by making it subordinate to our daily work or study. By losing we save.

The reward is twofold: Companionship with Jesus in His glory – His sufferings and principles of life; and honor from our Father.

c. By a voice from heaven (vs. 27-30): The heavenly testimony being the best that is possible. God speaks from heaven by His Spirit, by divine words of conversion, by the progress of the Gospel, by answers to prayer testifying to Jesus.

d. By the attractions of the cross (vs. 31-36).

Illustration
A magnet attracts all particles of iron. Every particle is not brought to it, but every particle is attracted.

Illustration
The people had difficulty reconciling their idea of a kingly and perpetual Messiah and the death of the Messiah on the cross (v. 34). When we see only a part of a thing it may seem irreconcilable, while the reconciliation is perfectly clear to a wider vision. A mountain path is often obscured, winds around in the opposite direction and seems to end in the hillside, but a wider view makes all plain.

Footnotes:
¹ See Matthew 19:3 to 23:39; Mark 10:2 to 12:44; Luke 17:11 to 21:4; together with John 11:45 through 12:19.
² Compare 1 Corinthians 10:20.
³ See John 3:14.
⁴ They may have referred to such passages as Psalms 89:36; 110:4; Isaiah 9:6, 7; Ezekiel 37:25; and Daniel 7:13, 14 for the Scriptures from which they had heard. In all of these, the everlasting dominion of the Messiah is implied or stated.
⁵ See John 9:5.

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