12:20 The New Testament writers frequently referred to any Gentiles who came from the Greek-speaking world as Greeks (cf. 7:35; et al.). We do not know where the Gentiles in this incident came from. They could have lived in one of the predominantly Gentile areas of Palestine such as northeastern Galilee or the Decapolis, or they could have come from farther away (cf. Matt. 2:1-12). These were God-fearing Gentiles who worshipped Yahweh along with the Jews (cf. the Ethiopian eunuch, Acts 8:27). They may or may not have been Jewish proselytes (i.e., full-fledged converts to Judaism). They could participate in synagogue worship and the annual feasts, and they would have worshipped in the temple court of the Gentiles.
12:21-22 It may have been Philip's Gentile name or the fact that he was from Bethsaida in a Gentile area of Galilee, specifically Gaulanitis, that attracted these Gentiles to him. Philip, who was a Jew, appears to have had some hesitation about introducing them to Jesus at first (cf. Matt. 10:5-6; Luke 18:15-16). Andrew favored bringing them to Jesus for an interview (cf. 1:40-42). The important revelation of this verse is that the disciples continued to bring people to Jesus, which continues to be the responsibility of Jesus' disciples.
12:23 Jesus' interview with these Gentiles was the occasion of His revelation that the time for His death, resurrection, and ascension was at hand (cf. v. 27; 13:1; 17:1). Until now, that hour had not been near (cf. 2:4; 4:21, 23; 7:30; 8:20). As mentioned earlier, Jesus' references to His glorification in the fourth Gospel are references to His death, resurrection, and ascension.
The title "Son of Man"was Jesus' favorite title for Himself. It connoted suffering and glorification, and it avoided the misunderstanding that the use of some other messianic titles entailed.
John mentioned nothing more about these Greeks. Evidently he referred to them at all because they represented Gentiles who were expressing interest in Jesus and because their interview was the occasion for Jesus' revelation. Their presence at the announcement of Jesus' impending death hints at the union of Jews and Gentiles in the benefits of that death and in the body of believers after that death.
12:24 Jesus announced another important revelation with His characteristic introductory clause. He described His body as a kernel of wheat that someone sows in the ground. By dying He would produce a great harvest. His death was necessary for that harvest. The illustration also implies the humility of Jesus' death. Jesus' sacrificial death would result in eternal life for many other people.
12:25 Jesus now applied the principle in the illustration for His followers. This was a principle that He had taught them on at least three separate occasions previously (cf. Matt. 10:39; Mark 8:36; Luke 14:26). Obviously it was very important.
Anyone who selfishly lives for himself or herself loses his or her life in the sense that he or she wastes it. Nothing really good comes from it. Conversely anyone who hates his or her life in the sense of disregarding one's own desires to pursue the welfare of another will gain something for that sacrifice. He or she will gain true life for self and blessing for the other person. Jesus contrasted the worthlessness of what one sacrifices now with the value of what one gains by describing the sacrifice as something temporal and the gain as something eternal.
"People whose priorities are right have such an attitude of love for the things of God that all interest in the affairs of this life appear by comparison as hatred."415
Obviously Jesus did not mean that we gain justification by living sacrificial lives. The Bible describes eternal life in some places as a gift (e.g., 3:16; 5:24; 6:40) and in other places as a reward (e.g., Matt. 19:29; Mark 10:30; Luke 18:30; Rom. 2:7; 6:22; Gal. 6:8). It is the life of God, but we can experience that life to a greater or lesser degree depending on our obedience to God (cf. 10:10; 17:3).416
On one level Jesus was talking about how eternal life comes to people: through the sacrifice of the Son of Man (v. 24). On another level He was speaking of how to gain the most from life now: by living sacrificially rather than selfishly (v. 25). The general principle is a paradox. Death leads to life.
Over the centuries the church has observed that the blood of Christian martyrs has indeed been the seed of the church. Their literal deaths have led to the salvation of many other people. Even more disciples have discovered that any sacrifice for Jesus yields blessings for others and for them that far exceed the sacrifice.
12:26 For disciples of Jesus, self-sacrifice does not just mean putting others before themselves. It also means putting Jesus first (cf. 10:4). The disciple who wants to serve Jesus must follow Him. He or she must go where Jesus goes and do what He does. True servants stay close to their masters.
Jesus said these words on the way to the Cross and His glorification. Likewise His servants who follow Him could and can count on death, figuratively if not literally, but beyond that they can anticipate glory from the Father (cf. 17:24). The true disciple's life will essentially duplicate the experiences of his or her Lord.
