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The Last Supper (Donatello)
When we left off last week, Jesus was being sought out by the Greeks (vv. 20-26) It was here that Jesus spoke of the paradox of life coming only from death. It is apparent that this encounter with the Greeks reminded Jesus of His time. It is very easy to overlook the context of this pericope. This encounter with the Greeks (probably Gentiles believers in Judaism) now opens up a conversation concerning Gentile salvation.
The Son of Man Must Be Lifted Up27 "Now is my soul troubled. And what shall I say? 'Father, save me from this hour'? But for this purpose I have come to this hour. 28Father, glorify your name." Then a voice came from heaven: "I have glorified it, and I will glorify it again." 29The crowd that stood there and heard it said that it had thundered. Others said, "An angel has spoken to him." 30Jesus answered, "This voice has come for your sake, not mine. 31 Now is the judgment of this world; now will the ruler of this world be cast out. 32And I, when I am lifted up from the earth, will draw all people to myself." 33He said this to show by what kind of death he was going to die. 34So the crowd answered him, "We have heard from the Law that the Christ remains forever. How can you say that the Son of Man must be lifted up? Who is this Son of Man?" 35So Jesus said to them, "The light is among you for a little while longer. Walk while you have the light, lest darkness overtake you. The one who walks in the darkness does not know where he is going. 36While you have the light, believe in the light, that you may become sons of light." |
I. The Hour is fast approaching when the barrier between Jew and Gentile will be taken down. Remember the context, the Greeks have approached Jesus and reminded Him of where He is in His ministry. This reminder caused great trouble in His soul. (See Below for a explanation of the soul)
From Last Week!
| (20(Ἦσαν δὲ Ἕλληνές) It should be noticed that these were not Greek speaking Jews but Hellenes. Greek speaking Jews(Ἑλληνιστῶ) requires a different word. These were Greeks who at some point were converted to Judaism. These people represent the Gentile world thus fulfilling the accidental prophecy of the Pharisees found in 12:19. |
There are two major interpretations of verse 27 and it seems to me that either can be correct. One has Jesus saying a prayer similar to the one in Gethsemane (i.e. let this cup pass from me, or save me from this hour). The other puts a question mark in the sentence and makes it read as "and why should you save me from this hour, because for this purpose I have come" (the original language has no punctuation marks so it is a matter of interpretation)
II. V. 28__The Theopany__Once again we see God glorifying His name through the ministry of Jesus. (a) at His baptism (Mt. 3:3:17 ; Lk. 3:21-22) (b) the Transfiguration (Mt. 17:5); (c) and here. The promise future glorification includes the death, resurrection, and exaltation of Christ and the establishment of the body of Christ known as the church.
III. V. 29__ I suppose that God's voice speaking from heaven was not primarily for the purpose of Jesus but for the crowds. It was very loud. Compare Exodus 19:16-20.
IV. V. 30__Jesus makes that exact point. The voice was for the people.
V. V. 31__Look at the word judgment here. Notice, it is a variation of the English word "crisis."
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κρίσις(krisis2920) 1.judgment -separating, sundering; judgment, especially, of judicial procedure; the act or time of pronouncing sentence. 2.accusation separation, sundering, judgment. Then, of a definite accusation, guilt of some sort being presupposed leading on to condemnation. Then, the judgment pronounced, the sentence.3.condemnation judgment, the process of separation, the act or time of judgment.4.damnation the act of separation, sundering; judgment; especially of judicial process, judgment directed against the guilty and leading on to condemnation.
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Jesus has announced that things have reached a critical mass. In our culture we might use the words "your time is up." All human history is now approaching a decisive event. Jesus is saying here that the upcoming events (His death, burial, and resurrection) will determine who rules the world. In this case, the Devil is called the ruler of the world." The Devil can be called by other names in the New Testament (cf. Lk. 4:6; II Cor. 4:4; Eph. 2:2; 6:12).
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ἄρχων(archōn758) 1.ruler -s one first in power, authority, or dominion; hence, a ruler, lord, prince, or chief person. 2.prince -s one first in power, authority, or dominion; hence, a ruler, lord, prince, chief person. 3.chief a ruler, commander, chief (from ἄρχω (archō 757) to be first). 4.magistrate -s one first in power or authority; hence, a ruler, chief person.
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The Scriptures indicate that even before the cross, the Devil's power was subject to the omnipotent restrictions of God (cf. Job 1:6-12; 2:1-6). But for sure, the power of Satan suffered and was broken when Jesus suffered the penalty and condemnation of sin for man. Satan is the Adversary (Zech. 3:1; I Pet. 5:8) the Accuser (Rev. 12:10). The "cast out" or "casting out" of verse 31 is most likely the same as "binding of Satan" found in Revelation 20:13.
Hendriken's view (from the OCP) is that before the birth of Jesus all nations (except the Jews) were in bondage to the kingdom of darkness (by their own ignorance and power). There was no way for them on their own power to break out of these shackles. But God spoke through His prophets (Isa (:9:1-7; and many more) that the spiritual bondage of the Gentile nations was to be broken. Light was to come out of darkness. Jesus demonstrated that He had the power to cast out demons and "bind" Satan" (Matt. 12:29). Notice the use of the word "bind." The work of binding Satan began with the ministry of Jesus (Lk. 10:17-18; Cor. 2:15).
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To Cast Out___ ἐκ-βάλλω (ek-ballō, 1544); impf. 3 pers. plur. ἐξέβαλλον(Mk. vi. 13 [Tr mrg. aor.]); fut. ἐκβαλῶ; plpf.ἐκβεβλήκειν (without augm., Mk. xvi. 9; cf. W. § 12, 9; B. 33 (29)); 2 aor. ἐξεβάλον; [Pass. and Mid. pres.ἐκβάλλομαι]; 1 aor. pass. ἐξεβλήθην; fut. pass.ἐκβληθήσομαι; [fr. Hom. down]; Sept. generally for גָרַשׁ, occasionally forהוֹצִיא,הוֹרִישׁ הִשׁלִיךְ; to cast out; to drive out; to send out; 1. with the included notion of more or less violence; a. to drive out, (cast out): a person, Mt. xxi. 12; Mk. ix. 15; Ju. ii. 15 (ἐκ); Lk. xx. 12, etc.; pass. Mt. viii. 12 [T WH (rejected) mrg. ἐξελεύσονται]; δαιμόνια, Mt. vii. 22; viii. 16, 31; ix. 33; Mk. i. 34, 39; Lk. xi. 20; xiii. 32, etc; ἔκ τινος,Mk. vii. 26; ἀπό, Mk. xvi. 9 [L WH Tr txt. παρά]; ἔν τινι, by, through [W. 389 (364)], Mt. ix. 34; xii. 24, 27 sq.; Mk. iii. 22; Lk. xi. 15, 19 sq.; τῷ ὀνόματί τινος, Mt. vii. 22; [Mk. ix. 38 Rst G]; ἐπὶ τῷ ὀν. τινος, Lk. ix. 49 [WH Tr mrg. ἐν; ἐν τῷ ὀν. Mk. ix. 38 Relz L T Tr WH]; λόγῳ, Mt. viii. 16; τινὰἔξω τῆς πόλεως, Lk. iv. 29; Acts vii. 58. b. to cast out: τινά foll. by ἔξω, Jn. vi. 37; ix. 34 sq.; xii. 31 (sc. out of the world, i. e. be deprived of the power and influence he exercises in the world); Lk. xiii. 28; ἔξω with gen., Mt. xxi. 39; Mk. xii. 8; Lk. xx. 15. a thing: excrement from the belly into the sink, Mt. xv. 17; mid. ἐκβαλλόμενοι(i. e. for themselves, that they might the more easily save the ship and thereby their lives) τὸν σῖτον εἰς τ. θάλασσαν,Acts xxvii. 38. c. to expel a person from a society: to banish from a family, Gal. iv. 30 (Gen. xxi. 10); ἐκ [Tdf. om. ἐκ] τῆς ἐκκλησίας,3 Jn. 10. d. to compel one to depart: ἀπὸ τῶν ὁρίων, Acts xiii. 50;to bid one depart, in stern though not violent language, Mt. ix. 25; Mk. v. 40; Acts ix. 40; xvi. 37 (where distinguished fr.ἐξάγειν); to bid one go forth to do some business, Mt. ix. 38; Lk. x. 2. e. so employed that the rapid motion of the one going is transferred to the one sending forth; to command or cause one to depart in haste: Mk. i. 43; Jas. ii. 25; τὰ πάντα (sc.πρόβατα), to let them out of the fold so that they rush forth, [al. to thrust them forth by laying hold of them], Jn. x. 4. f. to draw out with force, tear out: τί, Mk. ix. 47. g. with the implication of force overcoming opposing force; to cause a thing to move straight on to its intended goal: τὴν κρίσιν εἰς νῖκος, Mt. xii. 20. h. to reject with contempt; to cast off or away: τὸ ὄνομά τινος ὡς πονηρόν, Lk. vi. 22, (Plat. Crito p. 46 b.; de rep. 2 p. 377 c.; Soph. O. C. 636, 646; of actors driven from the stage, hissed and hooted off, Dem. p. 449, 19). 2. without the notion of violence; a. to draw out, extract, one thing inserted in another: τὸ κάρφος τὸ ἐν τῷ ὀφθαλμῷ, Lk. vi. 42; ἐκ τοῦ ὀφθαλμοῦ, ibid. and Mt. vii. 5; ἀπὸ τοῦ ὀφθ. 4 (where L T Tr WH ἐκ). b. to bring out of, to draw or bring forth: τὶ ἐκ τοῦ θησαυροῦ, Mt. xii. 35; xiii. 52; money from a purse, Lk. x. 35. c. to except, to leave out, i. e. not receive: τί, foll. by ἔξω[or ἔξωθεν], Rev. xi. 2 (leave out from the things to be measured, equiv. to μὴ αὐτὴν μετρήσῃς). d. foll. by εἰς with acc. of place, to lead one forth or away somewhere with a force which he cannot resist: Mk. i. 12. [On the pleonastic phrase ἐκβ. ἔξω (or ἔξωθεν) cf. W. § 65, 2.]
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A summation concerning the "cast out" or casting out. If we go back to verse 20 we see that this conversation with Jesus was with the Gentiles (Greeks). Having this conversation with the Greeks reminded Jesus that His hour had come. Jesus came into this world (in this case ) for Gentile salvation (remember the context). Under the law and the Old Testament, salvation was not offered to the Gentile as to the Jew (salvation was to the Jew). Jesus came to "cast out" or "bind" Satan in respect to the Gentiles (Greeks) and offer them salvation.
VI. V. 32___"The lifting up" and we notice that the "lifting up from the earth." Jesus means that He will be "lifted up on the cross" but also most certainly His resurrection. Thus, the "drawing power" is the resurrection of Christ. The resurrection has its own power.
VII. V. 33__Jesus makes it plain that v.32 is a reference to the cross.
VIII. VV. 34-36__ speak of a misconception by the multitudes. It seems they stumbled over the term "Son of Man." Perhaps they thought that the Son of Man was to remain an eternal temporal ruler (cf. Psa. 110:4; Isa. 9:6-7; Ezek.37:25; Dan. 7:14). At any rate, they had heard that the Christ was to remain forever. In vv. 35-36 Jesus makes a point about the "spiritual nature" of the kingdom and His rule. The figure of "light" applies to Jesus. He plainly tells them His physical appearance is temporary.
The events are at a critical point. These things probably took place on Tuesday of the last week.
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What did Jesus mean when He said His "soul" was troubled? We have looked at this before in our Hebrews study but here it is again.
ψυχή (psuchē 5590)
The NAS Old Testament Hebrew Lexicon Strong's Number: 5315 Browse Lexicon Original Word Origin (05314) Transliterated Word TDNT Entry NepheshTWOT - 1395a Phonetic Spelling Parts of Speech neh'-fesh Noun Feminine Home Definition
NAS Word Usage - Total: 688 any 1, anyone 2, anyone* 1, appetite 7, being 1, beings 3, body 1, breath 1, corpse 2, creature 6, creatures 3, dead 1, dead person 2, deadly 1, death 1, defenseless* 1, desire 12, desire* 2, discontented* 1, endure* 1, feelings 1, fierce* 2, greedy* 1, heart 5, heart's 2, herself 12, Himself 4, himself 19, human 1, human being 1, hunger 1, life 146, life* 1, lifeblood* 2, lives 34, living creature 1, longing* 1, man 4, man's 1, men* 2, mind 2, Myself 3, myself 2, number 1, ones 1, others 1, ourselves 3, own 1, passion* 1, people 2, people* 1, perfume* 1, person 68, person* 1, persons 19, slave 1, some 1, soul 238, soul's 1, souls 12, strength 1, themselves 6, thirst 1, throat 2, will 1, wish 1, wishes 1, yourself 11, yourselves 13 NAS Verse Count Genesis32 Exodus15 Leviticus47 Numbers41 Deuteronomy24 Joshua15 Judges6 Ruth1 1 Samuel24 2 Samuel14 1 |
The Unbelief of the People
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When Jesus had said these things, he departed and hid himself from them. 37Though he had done so many signs before them, they still did not believe in him, 38 so that the word spoken by the prophet Isaiah might be fulfilled: 41Isaiah said these things because he saw his glory and spoke of him. 42Nevertheless, many even of the authorities believed in him, but for fear of the Pharisees they did not confess it, so that they would not be put out of the synagogue; 43 for they loved the glory that comes from man more than the glory that comes from God. |
II. VV. 38-41__God not only foreknew their unbelief but their unbelief may be the cause of more unbelief. (See Isa. 53:1). We need to state that this verse does not teach predestination. In verse 37 we have the "fact" of unbelief stated. In 40-41 we have the "effect" of unbelief.
III. V. 39ff__The above statements sound like naked predestination even irresistible reprobation but it was neither so intended nor would it have been so understood by those to whom Jesus was speaking. The language has a long history in biblical thought. In Exodus it is frequently said that God hardened Pharaoh's heart (e.g. Exod. 4:21) and also that Pharaoh hardened his own heart (e.g. 8:15, 32). The relationship between the two actions is never fully explained but harding (unbelief) leads to more harding. Detu. 29: 2-4 laments that God has not given Israel a mind to understand or eyes to see, or ears to hear, but appeal is made that the people "be careful to do the words of the covenant." (v.9). Isa. 6:9-13 represents the Lord as commanding the prophet to make the people obdurate, blind, and deaf by his proclamations, lest they see, understand, and turn.That process continues until the judgment of God overwhelms the cities and their people. Here is the bitter irony! The prophet's message is to be rejected and judgment will be the result of that rejection, meaning the prophet's mission was fruitless or as some call it "a strange work." Von Rad has correctly perceived, "We must learn to read the saying about the harding of heart with reference to God's "saving history." In our case above, it is Gentile salvation we are speaking about. The same applies to the use of the saying by Jesus. Mark 4:11-12 relates the whole ministry of Jesus (all things) in order that they look and look and not see. Here is the bottom line. The guilt of the people in their repudiation of the ministry of Jesus matched the foreknowledge of God. Their rejection of his message matched the concealment of the secret kingdom, the judgment of their blindness entailed the divine rejection of the rejectors. But as in Isaiah's day, the qualified message of Isaiah sought as an end a devout remnant of God's people through which the Messiah was to come. In the days of Jesus, His message will produce a remnant of believers (the early Christians were Jewish).
IV. V. 41__The Glory of God that Isaiah saw in his vision (Isa. 6:1-4) is identified with the glory of the Logos-Son, in accordance with 1:18; 17:5. Isaiah saw Jesus.
V. V. 42-43___Many believed in Jesus. Even the authorities. Thus far we have only heard of Nicodemus and later we will hear of Joseph of Arimathea (19:38). But as we found out in chapter 9, confessing ones faith in Jesus means excommunication from the assembly.
Jesus Came to Save the World44And Jesus cried out and said, "Whoever believes in me, believes not in me but in him who sent me. 45And whoever sees me sees him who sent me. 46 I have come into the world as light, so that whoever believes in me may not remain in darkness. 47If anyone hears my words and does not keep them, I do not judge him; for I did not come to judge the world but to save the world. 48 The one who rejects me and does not receive my words has a judge; the word that I have spoken will judge him on the last day. 49For I have not spoken on my own authority, but the Father who sent me has himself given me a commandment—what to say and what to speak. 50And I know that his commandment is eternal life. What I say, therefore, I say as the Father has told me." |
II. V.45__Jesus is the light of the world. If one is not is Jesus, then they are in darkness.
III.V. 46-48__Rejecting the words of Jesus is rejecting Jesus. Jesus Himself does not judge us but His Words do judge us. We will be judged by the Bible on the last day.
IV. VV.49-50__Jesus only speaks what the Father told Him to say. The Words of Jesus are the only way to eternal life.
by Warren L Rogers