Sermon Tone Analysis
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The Greeks trigger Jesus.
Present culture uses the word “trigger” or “triggered” in many various ways today.
Of course, trigger likely suggests a gun or a firing mechanism of some sort.
But also, in recent years, the term has been used when an event or words trigger an emotional response of some sort.
Usually the words or event “trigger” thoughts or memories of a past traumatic event.
In either occasion, some action occurred in the past and with a present trigger, additional actions occur, sometimes rather dramatically.
In the case of a gun, the owner placed a bullet in a chamber sometime in the past, resulting in an explosion in the present when the trigger was pulled.
The Greeks trigger Jesus.
Present culture uses the word “trigger” or “triggered” in many various ways today.
Of course, trigger likely suggests a gun or a firing mechanism of some sort.
But also, in recent years, the term has been used when an event or words trigger an emotional response of some sort.
Usually the words or event “trigger” thoughts or memories of a past traumatic event.
In either occasion, some action occurred in the past and with a present trigger, additional actions occur, sometimes rather dramatically.
In the case of a gun, the owner placed a bullet in a chamber sometime in the past, resulting in an explosion in the present when the trigger was pulled.
The Greeks trigger Jesus.
Present culture uses the word “trigger” or “triggered” in many various ways today.
Of course, trigger likely suggests a gun or a firing mechanism of some sort.
But also, in recent years, the term has been used when an event or words trigger an emotional response of some sort.
Usually the words or event “trigger” thoughts or memories of a past traumatic event.
In either occasion, some action occurred in the past and with a present trigger, additional actions occur, sometimes rather dramatically.
In the case of a gun, the owner placed a bullet in a chamber sometime in the past, resulting in an explosion in the present when the trigger was pulled.
Let’s now draw our attention to and the coming of the Greeks.
Throughout the gospel of John, Jesus evades capture by the religious leaders and acknowledges that his hour had not yet come.
All of a sudden, Greeks come and say, “Sir, we wish to see Jesus,” and Jesus responds with “the hour has come for the Son of Man to be glorified.”
In the past, God established a particular plan and purpose, a plan and purpose which required Jesus to die so that the world and the prince of the world would be defeated, and God’s people would be saved.
In some way, the Greeks coming to Jesus play a pivotal role in this plan being put into effect.
Purpose statement.
Everyone must believe in the necessary and sufficient death of Christ in order to possess eternal life, but belief is unnatural although possible.
Christ’s necessary death sufficiently paid for the sins of the world.
The Greeks come to Jesus (12:20-22).
John begins this interaction by introducing a group of Greeks.
Philip and Andrew bring the group to Jesus and Jesus responds with “The hour has come for the Son of Man to be glorified” ().
What an odd response!
Does Jesus simply ignore these Greeks?
First, no he does not ignore the Greeks.
In some way, these Greeks triggered Jesus final work.
Up to this point, Jesus withdrew from overt hostility and declared that his “time had not yet come” (; ; ; , , ; , ; ; ).
At the appearance of these Greeks, Jesus now determines that his time has come.
Kruse.
These words contain the fourth of nine references to Jesus’ ‘hour/time’ (2:4; 7:30; 8:20; 12:23, 27 [2×]; 13:1; 16:32; 17:1), a significant theme in this Gospel.
The first three references all say that Jesus’ hour had not yet come; this fourth reference is the first of the remaining references, all of which indicate that his hour had come.
The trigger for this change was the coming of the Greeks.[1]
Why? Let’s jump ahead for just a moment.
In a few verses, John informs the reader that the negative response to Jesus’ message was the fulfillment of prophetic statements by Isaiah.
A couple other New Testament authors as well quote these same passages from Isaiah.
However, each of them includes an additional statement of explanation following Isaiah’s quote.
In Acts, Luke quotes this same passage from Isaiah but follows it up with, “Therefore let it be known to you that this salvation of God has been sent to the Gentiles; they will listen” ().
As well, Paul offers the same quote from Isaiah, and in like manner follows the quote with, “through their trespass salvation has come to the Gentiles, so as to make Israel jealous” ().
Somehow, the ongoing rejection of Jesus by the Jews and this acceptance of Jesus by the Greeks declared Jesus’ hour to have come.
Jesus was now ready to pursue the purpose for which he had come.
The purpose of the hour (12:23-28).
Verses 23-28 reveal the purpose of “the hour.”
Jesus desired to be glorified and in being glorified, glorify the Father (12:23, 28).
In verse 24, by means of a metaphor, Jesus declares both the purpose of “the hour” and how he will be glorified.
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.
().
Jesus would die and through his death he would produce much fruit.
Through his death, Jesus would secure the salvation of the world.
As John tells us in verses 31-32, Jesus, by his death, would (1) defeat the world and the ruler of the world as well as (2) draw all men to himself.
Christ’s death was necessary for man’s salvation.
(1) Our sin deserves a punishment.
Paul hammers this point home throughout his epistle to the Romans.
Paul writes in of “sin came into the world through one man, and death through sin, and so death spread to all men because all sinned.”
In chapter 6:23, Paul writes, “the wages of sin is death” (cf.
, “sin which leads to death” or 8:6, “to set the mind on the flesh is death”).
(2) Our death would be an insufficient payment for our sins.
We were “dead in our trespasses” and our death required God making us alive.
God brought about this life by canceling our debt and nailing it to the cross ().
The Psalmist as well declares that “no man can ransom another, or give to God the price of his life, for the ransom of their life is costly and can never suffice ().
(3) Christ’s perfect life and death was that payment.
Therefore, as one trespass led to condemnation for all men, so one act of righteousness leads to justification and life for all men.
For as by the one man’s disobedience the many were made sinners, so by the one man’s obedience the many will be made righteous ().
And every priest stands daily at his service, offering repeatedly the same sacrifices, which can never take away sins.
But when Christ had offered for all time a single sacrifice for sins, he sat down at the right hand of God, waiting from that time until his enemies should be made a footstool for his feet.
For by a single offering he has perfected for all time those who are being sanctified ().
Christ’s death was sufficient for the salvation of all (12:30-32).
Two challenging statements present themselves in this passage.
First, Jesus response to the Greeks seems odd.
He appears to ignore them (12:23).
Secondly, many struggle to understand what Jesus means when he states that he “will draw all people” to himself (12:32).
The Greeks attempt to come to Jesus.
Jesus responds by admitting that his hour has come to die so that he is able to draw all people to himself.
Jesus does respond to the Greeks.
He goes and dies for them in order that they may be drawn to him.
I will draw all people to myself.
Jesus statement has proven to be a source for great debate among theologians and lay people alike.
Many different authors clarify this statement by clarifying “all” as “all people without distinction, not all people without exception.”[2]
Figures of Speech Used in the Bible.
all without distinction; clearly, not all without exception, as this would be contrary both to fact and experience. . . .
“all” means people of all sorts and conditions and nations and tongues, as distinguished from the one nation, Israel, which heretofore had been partaker of the Divine favour.[3]
NET Bible Notes.
The word “all” refers not to all human beings without exception . . .
but to all classes of human beings without distinction[4]
Canons of the Synod of Dort.
This mystery of his will God discovered to but a small number under the Old Testament; under the New, he reveals himself to many, without any distinction of people.[5]
Jesus does not promise that he will draw every single individual to himself but that he will now draw all types and sorts of people to himself – not just the Jewish people.
Christ’s death impacts and affects every individual.
While Christ death does not effectively pay for the sins of people who will never believe, Christ’s death has some impact, weight, or affect on every individual.
John writes in his first epistle, “He is the propitiation for our sins, and not for ours only but also for the sins of the whole world” ().
Similarly, Peter writes, “But false prophets also arose among the people . . .
who will secretly bring in destructive heresies, even denying the Master who bought them . . .
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