The Time of Judgment Has Arrived—Lectionary Reflection for Lent 5B (John 12)

John 12:20-33 New Revised Standard Version Updated Edition

²⁰ Now among those who went up to worship at the festival were some Greeks. ²¹ They came to Philip, who was from Bethsaida in Galilee, and said to him, “Sir, we wish to see Jesus.” ²² Philip went and told Andrew, then Andrew and Philip went and told Jesus. ²³ Jesus answered them, “The hour has come for the Son of Man to be glorified. ²⁴ Very truly, I tell you, unless a grain of wheat falls into the earth and dies, it remains just a single grain, but if it dies it bears much fruit. ²⁵ Those who love their life lose it, and those who hate their life in this world will keep it for eternal life. ²⁶ Whoever serves me must follow me, and where I am, there will my servant be also. Whoever serves me, the Father will honor.

²⁷ “Now my soul is troubled. And what should I say: ‘Father, save me from this hour’? No, it is for this reason that I have come to this hour. ²⁸ Father, glorify your name.” Then a voice came from heaven, “I have glorified it, and I will glorify it again.” ²⁹ The crowd standing there heard it and said that it was thunder. Others said, “An angel has spoken to him.” ³⁰ Jesus answered, “This voice has come for your sake, not for mine. ³¹ Now is the judgment of this world; now the ruler of this world will be driven out. ³² And I, when I am lifted up from the earth, will draw all people to myself.” ³³ He said this to indicate the kind of death he was to die.

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                The reading for the Fifth Sunday of Lent takes us into Holy Week, even though Palm Sunday is still a week away. With this reading from John 12, we catch the heightened sense that something almost apocalyptic is about to happen. The verses immediately prior to our reading describe Jesus’ triumphal entry. Again, we’re told that the disciples didn’t fully comprehend the meaning of this event until after the resurrection. It’s important to note as well that the crowd following Jesus into the city had been with him since he raised Lazarus from the dead (Jn. 11).

Among the crowd who gathered in Jerusalem for the festival (Passover) was a group of Greeks. While the word usage here would normally suggest non-Jews, in context these might be Hellenistic Jews. That is, they are likely Jews from the Diaspora who spoke Greek and likely followed some Greek customs. Or they could be Gentile God-fearers (Gentiles who follow Jewish customs but balk at circumcision). It is worth remembering that by the time John writes, the church had become largely Gentile/Greek. So perhaps the author wishes to signal that this change of demographics was anticipated in Jesus’ time. Whatever the reason for including this encounter, the “Greeks” seek to meet Jesus. They go to Philip, who has a Greek name, seeking an introduction. Philip goes to Andrew, who also has a Greek name, and the two of them report to Jesus. Now, whether Jesus met with the Greeks isn’t recorded, but Jesus does use this request to begin speaking of what is about to take place, for “the hour has come for the Son of Man to be glorified.” How Philip and Andrew’s request led to this declaration isn’t recorded, but Jesus uses this moment to speak about what is going to take place soon. 

How might this act of glorification take place? Jesus uses an agricultural image to describe how his death and resurrection would embody this act of glorification. He points to a grain of wheat that falls to earth and dies, but if it dies this single grain will bear much fruit. While the imagery is odd, it does signify the importance attached to Jesus’ death and resurrection. It is a reminder that the die has been cast. There is no turning back at this point. The cross lies before him. Though death is his destiny, death does not have the last word. Not only does Jesus have the cross in his sights, but he also lets his followers know that the same will be true for them. Thus, he declares: “Those who love their life lose it, and those who hate their life in this world will keep it for eternal life.” This is understood to be good news. In John 3, Jesus tells us that God loves the world. The same is not true for his disciples. So, what does John’s Jesus mean by not loving the world? To understand this word about the kosmos, we need to understand that in this context kosmos  (World) is not a reference to God’s creation. As Charles Campbell, what John has in mind here is “the fallen realm that exists in estrangement from God and is organized in opposition to God’s purposes” [Feasting on the Word, p. 141]. To follow Jesus means letting go of this realm, which Campbell suggests might be better understood as “The System,” which is estrangement from God. The benefit of doing this is eternal life. The cross is an act of judgment on the system that crucifies Jesus. So, here is the invitation: “Whoever serves me must follow me, and where I am, there will my servant be also. Whoever serves me, the Father will honor” (Jn. 12:26). In other words, they will share in Jesus’ glorification (resurrection). In essence, Jesus speaks of a path in life that isn’t self-centered and power-hungry. It’s not narcissistic. It is, as Lee Butler writes: “Today’s text reminds us that true glorification takes place only when we turn away from lust (self-centered grabs for power at the expense of others) and follow the example of Jesus in love giving ourselves for the good of all in the community” [Preaching God's Transforming Justice: A Lectionary Commentary, Year B, p. 170].   

The next paragraph reveals a bit of hesitancy on Jesus’ part. He has just invited his followers to reject the system and its “benefits” and follow a path that could lead to death, but he expresses concern about this path. He speaks of his soul being troubled. He contemplates asking God to save him from this fate. But then he acknowledges that this is the way it is supposed to be. This is the hour and there is no going back (Jn. 12:27). It’s not that Jesus must die to satisfy God’s need for blood to satisfy God’s anger. That doesn’t reflect the vision of God that Jesus proclaimed and sought to embody. So, Margaret Farley writes of the hour of Jesus’ death on the cross that brings about the reconciliation of God and creation. It is a turning point in the relationship. Thus:

The Fourth Gospel makes it clear that the incarnation of God is the first movement in God’s action to reconcile humanity to Godself; it is an action of self-emptying, which will be consummated in a final free, surrendering love by dying on the cross of human existence. In and by this action, Jesus gathers up the whole of his own human existence, takes to himself the whole of the human situation, makes possible the Yes of humans into an unending future, and reveals the kind of God whose love can no longer be questioned. No matter what the forces of evil will do to Jesus, they will not take from his heart his love for God. [Feasting on the Word, pp. 142, 144].

John’s portrayal here of Jesus’ hesitancy about continuing the journey to the cross, such that his soul is troubled, is interesting in light of John’s portrayal of Jesus’ time on the cross, where he seems rather serene. He takes time to make arrangements for the care of his mother. He asks for something to drink. Then when it’s time to go, he declares “It is finished” and then gives up his spirit. While there is a hint here of uncertainty, it doesn’t last. He commits himself to go forward knowing that out of death will come life, just like the grain that dies and brings forth much fruit.

In this picture of Jesus’ movement toward the cross, we see that he is involved in a cosmic battle. He doesn’t go to the cross to satisfy God’s anger at human sin. He comes to stand up to “The System.” He comes to do battle with the ruler of this World (Kosmos). In this moment of hesitancy and reaffirmation, a voice from heaven rings out: “I have glorified it, and I will glorify it again.” As for the crowd, some thought they heard thunder, and others the voice of an angel. Jesus told the crowd that this heavenly display was for their benefit, not his. He’d already made his decision to glorify God by taking the path that led to the cross.

I titled this reflection “The Time of Judgment has Arrived” in light of Jesus’ next statement, in which he declares: “Now is the judgment of this world; now the ruler of this world will be driven out” (Jn. 12:31). As he approaches his death, what happens next is that turning point where the ruler of this world will face judgment and be driven out. Now, it is true that evil continues to exist in this world. I look around and I watch as Russia seeks to destroy Ukraine so that Vladimir Putin might glorify himself. In Israel/Palestine, after a horrific attack on innocent Israelis by Hamas, Israel responded with such violence that tens of thousands have been killed in Gaza, and nearly the entire population of Gaza has been displaced. These are only the two most visible global crises. There are plenty of crises here at home. The moment John describes took place two millennia in the past, and evil has not given in. But according to John, judgment has been accomplished and the evil one is on the run. Thus, the meaning of the cross. Evil thought it had won the day, but it was wrong.

The hour has come and as Jesus is lifted up, he draws all people to himself.  As we gather at the cross, we encounter God’s love and healing presence in the resurrection. As Diane Chen puts it: On this final Sunday of Lent, it is fitting to ponder the grandeur of God’s plan of salvation that undergirds the terrible suffering and injustice endured by Jesus. The reminder that God’s love is wide and God’s reach is broad, drawing all people to Jesus, encourages and challenges Christians of all generations to persevere in faithfulness. God’s promise or a glorious future will not disappoint” [Connections, p. 105].  It is with this promise that we continue our journey toward Good Friday, stopping along the way to enter Jerusalem with Jesus in triumph, knowing that the true triumph will come a week later when the church gathers to celebrate the resurrection. For now, let us continue the journey with Jesus toward Good Friday and Easter. There will be no turning back. 

Image Attribution: Christ in Apse - Basilica of Cosmas and Damien, from Art in the Christian Tradition, a project of the Vanderbilt Divinity Library, Nashville, TN. https://diglib.library.vanderbilt.edu/act-imagelink.pl?RC=52449 [retrieved March 8, 2024]. Original source: Prof. Lee M. Jefferson, lee.jefferson@centre.edu.