Gospel, John 12:20-33 If men of non-Jewish background wished to become members of the Jewish religion, they were required to undergo circumcision. Short of that, they could be “God-fearing” associates (also referred to as proselytes) who could then participate in synagogue services and some festivities. By the apostolic period, it is believed the number of God-fearers was significant, particularly in Jewish communities outside the Holy Land. Paul and fellow Christian evangelists generally brought their message first to people in the synagogues of towns they visited. It is very possible that the majority of their initial converts came from the ranks of the God-fearers, for it was to present their case for full inclusion in the Christian community that Paul contacted the leaders of the church in Jerusalem who then called the Council of Jerusalem (c. 46 AD) to address the issue. Can uncircumcised non-Jewish God-fearing people be full members of the Church? The decision of the council was in their favor. They could be full members of the Christian community without being circumcised and following the details of the Mosaic law.
The “Greeks” referred to in this reading may have been proselytes or “God-fearing”, but they might have simply been Greek visitors or tourists in Jerusalem out of curiosity. “We would like to see Jesus”. The Gospels speak of only two other people “wanting to see” Jesus during his years of ministry: Zacchaeus (Luke 19:3) and Herod Antipas (Luke 23:8). Philip, to whom these Greeks come, will make a somewhat similar request at the Last Supper: “Lord, show us the Father (John 14:8-9)”. Perhaps Philip had pondered over the request brought to him by these Greeks.
Why did they come to Philip? Perhaps Philip was part Greek. He at least had a Greek name (Philip =lover of horses). Philip was from Bethsaida on the Sea of Galilee to the east of the upper Jordan River just outside of Galilee, not in Galilee as indicated here. John would certainly have known the geography of the region. This small error supports the theory that the final format of John’s gospel was written by one of his disciples after John’s death.
Why did Philip go to Andrew? John 1:44 says that Peter and Andrew were also from Bethsaida initially. By the time of Jesus’ ministry, they had moved to Capernaum in Galilee, perhaps to take advantage of the better fishing on the Galilee side of the lake or to avoid additional taxes they would have to pay as “out-of-state” at the major fish processing station which was at Magdala in Galilean territory. Additionally, I like to think of Andrew as a kind of father figure for many of the apostles, the quiet dependable go-to fellow whom Jesus left in charge when he would take Peter, James and John (Andrew being the fourth member of that initial group) with him as at the Transfiguration, going to raise Jairus’ daughter, and at prayer in the Garden of Gethsemane.
Why does the request evoke Jesus’ response that his “hour” had come? Note that no conversation between Jesus and the Greeks follows. Isaiah 2:2-4 (echoed in Micah 4:1-3) speaks of the mountain of the Lord’s house (the temple) being established as the highest mountain…”all nations shall stream to it.” Jesus must have had a sense that, through his disciples, his mission would be expanded beyond the Jewish people to the Gentiles, particularly the Greeks. Transition into that next stage would only come through his death on the cross. Could Jesus have interpreted the request from Greeks as the signal that the hour of transition had come?
As he had done so previously, Jesus refers to himself as the “Son of Man”. This phrase comes primarily from the book of Ezekiel in which God addresses the prophet as “Son of Man” well over 100 times. It was also used, among other instances, in Job (25:6) and Psalms (8:4, 80:17, 144:3),but took on special meaning in Daniel 7:13 referring to: “One like a son of man coming on the clouds of heaven…received dominion, glory and kingship, nations and peoples of every language serve him”. By the time of Jesus “Son of Man” had commonly come to be understood as referring to the Messiah.
Jesus’ referring to himself as “Son of God” fell short of actually claiming divinity or Messianic identity while engendering the antagonism of Jewish authorities who realized what Jesus was insinuating. The following selections indicate Jesus’ use of the phrase as recorded in Matthew’s gospel, that most oriented to people of Jewish background: the Son of Man has no place to lay his head (8:20), the Son of Man has authority on earth to forgive sins(9:6), the Son of Man is Lord of the Sabbath (12:8), the Son of Man will send out his angels (13:41), the Son of Man is going to come in his Father’s glory with his angels (16:27), when the Son of Man sits on his glorious throne (19:28), they will see the Son of Man coming on the clouds of the sky with power and great glory (24:30).
“Whoever loves his life loses it.” The word for love here is “philos”, love based on attraction and attachment. We are to love our life, but strive for “agape” love, the unattached perfection of divine love. Is it bad to feel an attachment to life in this world? Of course not. That was part of the battle that caused Jesus’ spirit to be so troubled.
The voice of God, heard previously at Jesus’ baptism and transfiguration, once again encourages Jesus toward the completion of his mission. The voice is also for Jesus’ disciples to know that glory awaits those who, like Jesus, pass through the martyr’s suffering and death.
Reading 1, Jeremiah 13:31-34 Jeremiah prophesied in Judah in the late 7th and early 6th centuries BC during the period leading up to the Babylonian Captivity. As it became obvious that people were not going to heed God’s warnings and that disaster was imminent, he began to give messages of hope to sustain people in their upcoming time of exile. This text is one such prophecy. Unlike the old covenant written on stone (the commandments Moses received on Mt. Sinai), the new one will be written in the hearts of believers. The word translated as “covenant” can also be translated as “testament”. So it is that the Bible is divided into the Old Testament, the covenant between God and his people expressed through obedience to the Mosaic law, and the New Testament, the covenant founded on a relationship of faith through Jesus Christ written in the hearts of believers. The passage begins with the words “the days are coming”, commonly used in many a prophetic statement. In the gospel Jesus states that “the hour has come”. The time of the new covenant had arrived.
Reading II, Hebrews 5:7-9 At first reading, this text seems problematic. How can the author say Jesus’ supplication “Father, if it is possible, let this cup pass from me” was heard when he ended up “drinking” the cup of suffering and crucifixion? Furthermore, what can it mean that Jesus “learned obedience” and “was made perfect”? He was the Son of God. In what way could he be considered “imperfect”?
We tend to think of obedience as the action of “being obedient” or doing what one is told. However, that’s not the core meaning of the word. “Obedience” is a combination of two Latin words: “ob” meaning “under” (in this case not referring to location but being “under” another’s authority) + “audire” meaning “to hear” (think of “audio”). The word in the Greek text, “hupakoen”, has the exact same meaning (“hupo” = under, “akouo” = to hear….”acoustics”). Obedience begins with attentive listening. Through his prayer Jesus learned to listen attentively to the voice of God the Father, to discern the will of God and then carry it out.
As to Jesus being “made perfect”, the Greek word here refers not to perfection in contrast with imperfection, but rather to being finished as compared to still leaving something to be accomplished. Jesus’ mission was not complete until his saving death and resurrection through which he became the source of eternal salvation.
In what sense did God hear Jesus’ supplications? God didn’t save Jesus from dying but he did save him from death. Jesus’ ultimate prayer was that the will of God be done, and in this he was heard. God used his Son’s earthly life to show the world the depth of his love for us…and the victory over death in which we, too, will have a share.
Teach me, Lord, to listen intently to you in prayer, that I might accomplish all that you desire of me, bearing the crosses you want me to carry on the path you have prepared for me. When the day comes that, like Jesus, I must bear the ultimate cross of dying, let me share in his victory over death and in his resurrection for all eternity.
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