Introduction

John 12

Last week was the triumphal entry into Jerusalem. You will

remember from John 8 to John 12 there were three death threats onJesus’ life leading up to passover. That increasing pressure andmounting danger caused people to ask, “Do you think he’ll come tothe feast at all?”

And so there’s this incredible suspense because on the one handyou have this incredible miracle working messiah claiming to be Godwhich has the crowds clamoring and electric with excitement afterJesus’ raising of Lazarus from the death and on the other hand youhave this vitriolic opposition to Jesus on the part of the religiousleaders such that they had posted a warrant for his arrest.

Do you think he’ll come to the feast at all?

Well he comes and not just tip-toeing. He comes charging. He’sdeveloping all this excitement by traveling up to Jerusalem withthese traveling pilgrims, he’s doing miracles, speaking out boldly.And essentially his strategy is to use the crowd as cover. The idea isthis: if there’s enough excitement in the crowd then if the Phariseestry to arrest me in public, the crowd will riot and they dare not pullthat stunt, lest Rome descend upon them. They have a lot of healthyfear about Rome’s wrath.

And so Jesus rides into Jerusalem under the protection of the wildshouts of praise. Save us. Hossana. And presumably, the crowdsjust stick to him like glue for the next three or four days so there isno opportunity for the religious leaders to arrest him.

So Jesus would have descended off the mount of olives and into thekidron valley crossed over and then up through the Eastern gateand then would have ended up teaching and interacting with thecrowds up here on the temple mount.

So what we read today in John chapter 12 is Jesus interacting onthe temple mount sometime during this next week with the throngs ofpeople who are buzzing and swarming with interest like flies onhoney.

Before we read the text, let’s zoom out for a moment. On the onehand there’s a story to reconstruct. There’s a chronologicalbackbone and we have done work from time to time to try andreconstruct that story by harmonizing the four gospels together. Butwe lose something if we do that. We lose sight of the point John histrying to make. He is specifically including things and excludingothers to give you a theological understanding of how to view JesusChrist.

And today I want to break away from the chronology of the storyitself to focus on something John does here thematically. He’sarranging material to make a theological point that we really don’twant to miss.

And we’ll do this by picking up the last verse from last week. ThePharisees peer at the people from their perch as Jesus parades inon a donkey. Remember their emotional reaction? Look at it in verse19.

Let’s take a second to look at this word WORLD. The wholeWORLD has gone after him. John uses this word a lot in his writing.It’s a massive theme.

The word kosmos is used 14 times in Matthew, Mark, and Lukecombined and 78 times in the book of John. That tells yousomething right there. This is a theme. And the way John uses theword is fascinating. John is an absolute master at the play on words

and he does it here in such a marvelous manner to make a reallyimportant point.

The word world is has a lot of different meanings and shades ofnuance but you can lump it’s usage into three distinct categories.

On of the clearest ways to illustrate these various usages is tosimply point out that John 3:16 says, “For God so loved the worldthat he gave his son.” And then we have 1 John 2 which says, “Donot love the world.” Why are we told to not love something that Godloves. For God so loved the world? Who is he speaking of? People(all humanity). Do not love the world. There he’s speaking ofPollution (sin and all that which is hostile to God).

So when the Pharisees say, the whole WORLD has gone after him.They are talking about that second usage, people (all humanity).Now tuck those different nuances away. We’ll come back to it today,but we are introducing here because it’s increasingly going to be a

theme we will draw upon as we move into the later chapters of John.

Now to illustrate just how much of that “whole world” has gone afterhim, John now explains how even Gentiles are clamoring to getsome time with him.

Now one small side note here and I can’t help it. Why is this detailabout the communication chain from Philip to Andrew to Jesushere? Lisa and I were laughing at it. It’s kind of funny. It seems sotrivial. "Philip went and told Andrew; Andrew and Philip went and toldJesus." If I were writing the story and especially if I had to write it onthe skins of animals by hand, that detail is getting cut. Editorialsovereignty slices that sentence off. But God keeps it for us. Why?

I think there’s a lesson here about Andrew. Who was Andrew? Verylittle is known but we know at least this: He was the first disciplecalled. He was also Simon Peter’s brother. How many people hadeither forgotten that or never knew that Andrew was Peter’s brother.

You see, everyone knows Peter. Nobody knows Andrew. Andrewgets no press. He just doesn’t seem to be as charismatic. I mean, hejust doesn’t have the splashy gifts. But every time we see him, he’slike this giant funnel to Jesus.

**During John’s baptism we read, “Andrew, Simon Peter’s brother,was one of the two who heard what John had said and who hadfollowed Jesus.** The first thing Andrew did was to find his brotherSimon and tell him, “We have found the Messiah” (that is, theChrist). And he brought him to Jesus.”

When the crowds are starving and there’s no food, he’s the one thatpipes up and suggests, “Well we have these five loaves and twofishes?” What can you do with that Jesus?

But what is he doing here? He’s connecting people to Jesus. SomeGreeks come to Philip. *And Philip, I can imagine saying, “What dowe do with these guys?* They want to see Jesus. Jesus is reallybusy. What do you think we should do.” And Andrew brings him toJesus.

Jesus can fix it. Jesus will know what to do.

And the encouragement is, you might not have the great splashygift. You might not know how to answer the apologetic question thatis super difficult. But bring them to someone who can. Connectthem. Be a pointer to Jesus. Let your enthusiasm and trust in Christbe, in and of itself, the gift. I think that’s who Andrew was.

So Andrew says, okay, there’s some Greeks here, let’s get them toJesus!

Gentile Interest

Getting them to Jesus was not as straightforward as you might think.Greeks of course are Gentiles. These are non-JEWS. And they aregoing to have to geographically go where Jesus is. Well, where ishe? Almost certainly, he’s on the temple mount.

So you’ve got to get yourself to the temple. Now it’s important tounderstand here that the temple was the place of worship forETHNIC Jews. We talk today in our modern context about havingseeker sensitive churches. And the basic ministry philosophy of aseeker sensitive church is to make church a place that is verywelcoming, accommodating and understandable to a person who iscoming in from the outside. Let’s remove any religious jargon, get ridof any unnecessary hurdle. Well, the temple was pretty much thepolar exact opposite of that. The temple was about as seekerinsensitive as it gets.

If you are a Gentile and you walk up onto the temple mount, the first thingyou are greeted with is this giant wall with a sign posted. Court of theGentiles.

Warning no Gentiles beyond this point: punishable by death. Wetalked about the Romans not being given the authority to execute.There was actually an exception. The Jews were permitted toexecute anyone who was a Gentile and passed beyond the clearlyposted signs, even if they were a Roman citizen.

How’s that for welcoming? Welcome to our temple. You stepped footin the wrong area. You need to die.

How does that feel? Here you are looking at this foreign religion.And walking past you are Jews, women, children. But you can’t goin there to worship. Why? What’s wrong with me? You are notGod’s chosen people. I mean how offensive can you get? What?God doesn’t care about me because of the color of my skin? 99.9percent of people just turn up their noses. I’ll never serve a God likethat.

But these seekers are looking to the miraculous works of Jesus, the

miracles. They are coming the way God wants all men to come tohim, in humility, prepared to have their minds formed by whateverGod says is right and true and beautiful. The only thing I care aboutis truth. And this guy is indisputably connected to God. We must talkto him. I’m not going to be offended because of my sensitivities.Maybe my sensitivities are incorrect.

And contained in their penitent, eager, inquisitive, interestedresponse, you’ve got this incredible irony. Jesus came to save theJewish people. Jesus comes to the lost sheep of the house of Israel.And yet the actual priests, those who have access to the veryinnermost part of the temple to YHWH, those who could advance allthe way in, those who should have the deepest understanding,those who have the greatest access to the truth, they are the oneswho want to kill him. And yet those who are on the outside - spiritualoutsiders, racial outsider, those who are unclean, those who havethe most disadvantage they are the one ones who are responsive.

And so they ask Philip and Andrew if they can speak to him. Andperhaps at this moment Jesus is deeper into the structure of thetemple. After the court of gentiles you had the court of women, thenthe court of men, then the court of priests, etc…these concentriccircles of exclusivity. And so perhaps Jesus has to be fetched. Theyaren’t even allowed to find Jesus on their own. They needpermission. It’s humbling on many levels.

So Jesus says, “I’d love to speak with them.” Now look at whathappens next. It’s really strange. Here is his opening statement tothese Gentiles:

Whenever Jesus talks about his hour coming, he’s referencing hisdeath. Now think about this. This is a non-sequitur. I mean howdoes this fit the context in any way? Jesus we want to learn moreabout you. We hear you have done all these miracles. Some haveeven said, you’ve claimed to be God. Tell us more about that? Jesusreplies, “Well, the hour has come for me to die.”

How in the world does that sentence logically follow? You want toknow what he’s doing? He’s doing the same thing for these Gentilesas he’s done for the Jews. He’s painting the cost of being a followerof Jesus Christ. We know that’s what’s on his mind based on whathe says further down. You want to follow me? You want to ascendwith me as King. Then you will have descend as well.

Look down in verse 26.

Following me, means going where I plan to go. Are you sure you areready? He’s laying out the terms of the kingdom. I’m glad you’vecome to worship me as king, but I want to make a distinction

between God and genie. I’m not a genie. I’m not a god you rub andout I pop and deliver you your three wishes. I am good. But followingme won’t be easy. Following me means dying to self. But it alsomeans truly living.

Jesus’ glorification is tied to his refusal to seek his own glory. To bea follower of Jesus Christ, that means that we must accept theprinciple of the seed. We must die. In order for a seed to bear muchfruit it must accept its own death. It must be willing to say that it isthrough my death of self that life will come. Out of my death to selfthat much fruit will come.

He’s driving men and women to a choice. Once again, we havethese sharp contrasts and distinctions.

John 11 is the raising of Lazarus. What’s the reaction: Some fall ontheir faces to worship. The religious leaders plot to kill Jesus andLazarus.John 12 opens up and Mary pours out her treasure at the feet ofJesus, a years wages. Judas betrays him for 30 pieces of silver.And now here.And so what Jesus says to these Greeks now makes perfectsense. He’s again, functioning as a wedge. Which side are you on?You have come to address me as King. The hour has come for meto die.How do you feel about your King dying?How do you feel about your King ruling from a cross?How do you feel about your King reigning in weakness?

Remember this is the passage immediately following the triumphalentry. It’s kind of annoying because we keep breaking up thereading of this story by these 7 day interludes. I doubt John everintended that. Do yourself a favor and just read the whole book inone sitting this week. I promise you’ll see some things.

If we were just reading this sequentially, the affect it would have onus would be real. The whole WORLD is going after him. There’sroars and chants ringing in the ears of people. Save us! Save us!King, King, King. Speech. Speech. Speech.

What were they looking for? They wanted a Judas Macabees. Theywanted a hammer. That’s how things get done after all.

Power is taken not given.The spoil goes to the strong.Survival of the fittest

I mean there’s all this political energy…and then boom. We want tofollow you. Lead us Jesus. Lead us. Get on your horse and lead us!

You want to follow? And Jesus answers. I’ll lead you. That I will do.But if you want to be a follower, then you must follow me where I go.Follow me onto the cross. It’s time for me to die.

You have to loose your life to find it.You have to kill self to keep self.You have to give it all away before gain anything.You want true riches? Then give away your riches.you want power? Then give power away.You want true strength? Then embrace weakness.You want to go up? You have to go down.

This is the kingdom ethic. This is what it means to be a follower ofJesus.

Making it Real.

And at this point in the narrative, the crowds fade away, the Greeks

fade away and you get what is really a Shakespearean soliloqy. Andeven though there is noise and camels snorting and people bangingtheir brass pots and frightened sheep slipping out of the hands oftheir owners, you get this moment where all the characters aroundfade away and it’s just you dropping in on a private conversationbetween Jesus and the father. It’s a very personal moment.

You know what Jesus is doing right here. He’s saying, "I believe, butI’m struggling with what this is going to mean for me." Jesus Christ,is struggling with anticipated suffering. Do you know that its okay tobe struggling with anticipated suffering. If you are anxious aboutanticipated suffering in your life, that is okay. Look what Jesus doeswith that temptation to sinfully worry.

Jesus says, "I don’t want to go through this. I don’t want to sufferlike this. Father my soul is troubled. The verb is a strong one, andsignifies revulsion, horror, anxiety, agitation.

Do you see the turmoil in his soul? Listen, suffering is horrible.Nobody wants to suffer. It is not an ungodly response to recoil at thethought of suffering. Suffering represents a distortion in the createdorder. It’s not the way things ought to be.

Listen, Jesus knows that feeling. Jesus is crying out to the father, “Idon’t want to go through this suffering. I don’t want to have toendure this. Just the thought of it is horrifying to me.” Jesus isexperiencing in this passage the same turmoil we experience.

Now, look at what steadies him. Look at what anchors his soul. Asso as he begins to pray to be spared this hour, to escape this cup,he immediately faces his unswerving commitment to adhere to hisFather’s will. No, there is a purpose in the suffering. God hasordained this suffering for his glory and for that reason I will embraceit. Let me suffer in such a way that it brings God glory.

You can see this internal conflict. “The horror of death, and the loveof His father’s will were colliding.”

And it is in that moment that He just bursts out. Glorify your name.The glory of God is his anchor. He loves the glory of God more thanhe loves his own life, his own comfort, his own freedom.

Here’s the point that John is driving home to us today and it’s asober one. There is a time when we all need to count the cost.There’s a time for all of us where Jesus says, “Stop playing church.Stop trying to stay on the fence. Are you for me or against me? Areyou a Mary or Judas.” Will you follow me, even unto death?

There is one sense in which being a Christian costs you nothing. It’sa free gift after all. You can earn it. You can’t pull out a wad of cash

and pay for your salvation and then say, "I paid the price, now giveme what is owed to me." That’s impossible. But in another sense, inorder to get this free gift, you must surrender everything.

When you get married, you don’t pay a bunch of money to yourspouse and say, "Okay, I’ve paid the price. Now I get the benefits ofbeing married." No, you have to give your entire life, “and forsakingall others for you alone” when you do that, then the free gift is yours.

In the same way, being a Christian costs you everything. And thatsurrender in one sense is not easy. It’s not fun. You will probablypray a prayer similar to Jesus, “Father, save me from this hour.”

And in that hour you will have a choice. Before Jesus, there existeda choice. Run from Jerusalem. Hide in the hills. Get away fromJerusalem where I can be free of these death threats and just live aquiet comfortable life, or, submit to the Father. For this reason Icame into the world. Glorify your name. Glorify your name in mysuffering. That is of greater importance. Remember Hebrews 12?

Hebrews 12Enter

That’s what we are doing. We are considering Jesus who enduredsuch hostility against himself, so that we can be encouraged in oursuffering, the same way Jesus was encouraged in his. Father glorifyyour name.

Can you say that in what you are being asked to surrender?

Maybe it’s your health. Maybe it’s your spouses health?Maybe it’s your reputation. Following Jesus means surrendering myreputation.Maybe it’s your time. I have to choose between sports or your hobbyor even something good like ministry or family and Jesus. I have tochoose between work and church.Or maybe it’s your money. Remember the rich young ruler. Jesussaid, “Sell all that you have and come follow me.” And he went awaysad. He wouldn’t do it.

You see, it’s at that moment when it really costs you that it goes frombeing a theory you agree with to a truth upon which your very liferests secure.

Let’s get real. Nobody disagrees with this concept at a high level. Imean, who is going to disagree? Of course we can see that this kindof surrender is good. We see someone who is truly happy who gaveeverything away and we say, "yeah, that makes sense. That’s likeJesus. but you see, we haven’t given everything away.

We hear the testimony of someone who says, "I used to be a work-a-holic and I just decided I’d had enough and I decide to makechurch and Bible reading and family worship a priority." And we do itevery day and it was the best decision of our life. And that doesn’tsurprise you. Of course that makes sense. You have to abandon theworld if you want to follow Christ. But you haven’t done that.

We see someone who left their high paying career and their cushyjob and went onto the mission field or they went into the ministry andthey say, “That was the best decision of my life.” And we stand backand say, “Yeah, that makes total sense.”

But we haven’t done that. We are still a million miles away from thatdecision. You see there is a way to agree without agreeing. There’sa difference between agreeing with the model and trusting in it.

In our membership class last week, we were talking about what itmeans to put your faith in Jesus Christ, to really believe him. And weused this analogy.

You see do we really want to follow Jesus? That’s what he’s askingthese Gentiles. Do you really want to follow me. If you want to followme then you’ve got to go where I go. I’m going to the cross. Stillinterested?

I’m going to do the father’s will. And I trust that the father’s will isgood. It is for this reason that I came, to do the father’s will. ForJesus Christ, get in the wheelbarrow for Jesus meant climb on thecross.

And it’s in that moment of total surrender, that God answers.

What does he mean, the voice came for your sake, not mine. Hemeans, I want you to see what I am choosing. I want the glory of thefather. That’s what’s motivating me. That’s what’s driving me! Jesusdid not get carried away by a fevered multitude and wound up on across. He was seeking the glory of the father.

In the same way that a man is motivated by money and in so doingsacrifices his life upon the altar of the almighty dollar, so Jesus ismotivated by the glory of the father. That’s everything to me. It’sworth it!

Now, interestingly, Jesus makes some commentary on what hisdeath means. He says the crucifixion will be the means by which hejudges the world.

Judgment of the world. Remember what the Pharisees said earlier.Oh no, the whole WORLD is going after him. And now Jesus issaying, by me, hanging on the cross, “Now is the judgment of theworld.”

What does it meant to judge? It means to evaluate on the basis oftruth.

You’re a line judge in tennis. Was the ball in or out. You judge it?You judge an art contest? Which one deserves the blue ribbon?You judge a traffic dispute. Who caused the accident.

And then there’s a verdict. There’s a conclusion that is spoken.Jesus says. Now is the judgment of this world.

Okay, well what’s the thing needing to be judged? Well, of course,it’s the thing that the whole book of John is about. Who is Jesus? Ishe God come in the flesh or is flesh pretending to be God. Is a Liar,a Lunatic, or Lord. What the judgment? What is the assessment ofthat claim? There was all this debate about who he was. (e.g. 6:14,42, 60; 7:15; 8:48, 52–53; 9:29; 10:19; 11:37).

The world thought it was passing judgment on Jesus. The ruler ofthis world thought he was passing judgment on Jesus. The crowdsthought they were passing judgment on Jesus, "crucifiy him, crucifyhim." In reality, the cross was passing judgment on them. Andalthough the cross might seem like Satan’s triumph, it is in fact hisdefeat. Why? Because it is through this ‘defeat’ that victory comes.

Now let’s stop right here for a second. What is this talking about?When I am lifted up from the earth, I will draw all people to myself.Without the verse that comes next, I would almost certainlyconclude that is talking about the resurrection and subsequent

ascension.

By what means would Jesus draw the world to himself? You wouldthink by demonstrating power and victory over death. Coming out ofthe grave. Walking to the top of the mount of olives and raising toheaven. I mean, that would be so dramatic, so amazing. That will bethe thing that just smashes the unbelief and people will comesprinting to the feet of Jesus. Certainly that would be the way, right?

But that’s not what he meant.

The whole world is going after him. Let’s recall back to the beginningwhere we talked about John’s usage of the word world.

By what means would the whole world going after him. (people)

Jesus say, when I am lifted up I will draw all men to myself.

Is that Christ being lifted up and exalted by the crowds? Save us,save us.Is that Christ being exalted to a throne? Nope. That’s the shallow,fickle, mm deep interest of the world.That’s what the Pharisees thought. Oh no, the whole world (people)is gone after him.

That type of self-serving interest is of the WORLD (pollution). That’sworldly attraction. And this is the judgment of the world (pollution),the death of Jesus. And it through that death the ruler of this world(planet) will be cast out.

Victory through death.The Glory comes by Giving.The Healing comes by Hanging.

Jesus had to die like a seed to reproduce his life in others. And thatis what we are going to celebrate now in a time of communion.