The passage
      v20-22. The impact of Jesus' ministry is beginning to move beyond his own countryman, such that a group of "Godfearers" try to get to speak with him. They obviously feel uneasy about approaching Jesus directly so they tackle one of the disciples. Philip, with a Greek name, may well be a bit more approachable, a bit less Jewish. Interestingly, Philip discusses the approach with Andrew, the only other disciple with a Greek name.
      v23-24. The approach of the Gentiles prompts Jesus to speak of his coming death, the coming "hour". Jesus illustrates the purpose of his dying in a short parable. Although it is without explanation, it obviously refers to Jesus' lifting up from the earth to draw all people to himself, v32. In the synoptic gospels, Christ's glorification is identified with his ascension and heavenly rule. For John, Christ is glorified in his crucifixion, for the cross draws lost humanity to God.
      v25-26. These words seem to parallel the synoptic gospels where Jesus follows up a prediction of his death with a word on discipleship. Yet, hating life does not necessarily mean dying to the world, cf. Lk.9:24, but rather dying to self in the sense of resting in Christ for our salvation. Similarly, being where Christ is does not necessarily mean cross-bearing, cf. Lk.9:23, but rather identification with Christ in his glorification.
      v27. Jesus is quite disturbed by the shadow of the cross now before him and so prays for this "cup" to be taken from him, yet at the same time he obediently accepts that the cross is the reason for his coming.
      v28. Jesus prays that the Father be glorified. The Father responds audibly saying that he is already glorified in the revelation of Jesus' life and will be glorified in the cross.
      v29-30. Jesus says that the theophany (a manifestation of the divine) is more for the crowd's benefit than his. Since the theophany requires the ears to hear, few, if any, in the crowd, understand the words or identify the source.
      v31-33. The focus of the episode abruptly moves to the day of judgment. Those who seek the darkness will be driven out, while those who seek the light will be drawn to the lifted up, crucified, messiah.
      v34. The crowd is confused since they know that the messiah is immortal. "What sort of messiah is this who will die by crucifixion?"
      v35. Jesus warns the crowd that the time is short and the moment of decision is quickly passing them by. If, at this moment, they fail to come to the light they will be left to walk in darkness.
      v36. So, the decision of the crowd is urgent. They must receive the light, while there is light, so that they can see eternally. And so with this call to faith, Jesus' public ministry comes to an end and he moves away from the gaze of the maddening throng.

The way to glory
      In the final days of Jesus' public ministry, he is approached, indirectly, by a group of Gentiles, Godfearers. You would expect Jesus to be beside himself knowing that his ministry is now attracting people from beyond the Jewish faith, but he is anything but pleased. Their approach draws the shadow of the cross over him. Gentiles will come to the light, but first Jesus must travel to Calvary and be "lifted up." In this moment he will draw Gentiles to himself, along with the Jews; he will draw all those who receive (believe in) the light.
      The coming of the Gentiles to Jesus brings with it a very subtle temptation, a temptation empowered by the shadow of the cross. The temptation is evidenced in v27 where Jesus says "what shall I say (pray)?" The words of the prayer are often translated as if they are a question, a musing on the part of Christ, but no, they are a prayer. "Father, save me from this hour." Jesus is asking that the Father provides another way for the establishment of his kingdom apart from the cup of suffering. Of course, Jesus submits to the father's will, but he is tempted to seek another way.
      Christ will win his kingdom via the cross, but in the approach of the Gentiles, Satan suggests an easier way. Satan can give Christ all the kingdoms of the world if only he will worship him. The possibility of another way, a way apart from "the cup" of suffering, is a serious temptation for Jesus and drives the agitation evident in this passage.
      Every believer, every minister and congregation, is tempted to realize the kingdom of God apart from the cross of Christ. Although the gospel is the "power of God unto salvation" we are constantly tempted to win the world by evangelistic methodologies, group dynamics, management systems, institutional agendas and the like, as if there is a better way, a more effective way than the cross. The message of the cross, by itself, seems ineffective, weak and foolish, and so needs our marketing initiatives. Yet, it is not the dynamic welcoming congregation that draws people into the kingdom, but rather the Son of Man lifted up.

v21
      proshlqon (prosercomai) aor. "came to" - approached, came to, gone to. Why did they approach Philip? Bethsaida is actually in Gaulanitis, not Galilee, so possibly it's because he is from Gentile territory, but John obviously doesn't see the connection.
      hpwtwn (epwtaw) imperf. "with a request" - were asking, requesting. They approached Philip ..... and asked him saying ... "they kept asking him"
      idein (oJraw) aor. inf. "to see" - to see. Here in the sense of "to interview / converse with." They have already seen him, now they want to talk with him.

v23
      elhluqen hJ wJra "the hour has come" - "The time of Jesus' death has arrived." The approach of the Gentiles obviously triggers this response from Jesus. Their approach indicates that his work with Israel is complete and now he must turn toward the lost and outcast. As this ministry is not directly his, but rather a ministry of the Spirit through his disciples and the church, then it is time for him to leave - the hour has come. At a more subtle level, his response is also triggered by the temptation that he can gain the world and reign over it, apart from the cross. This is Satan's classic temptation and one that Christ had to resist until the end. For this reason, he turns away from the approach of these "Greeks" and turns toward the cross.
      doxasqh/ (doxazw) aor. pas. subj. "glorified" - For John, Christ is glorified in his crucifixion. Although rightly the reign of Christ demonstrates the divine glory, for John his reign begins on the cross when he draws lost humanity to himself, both Jew and Greek.
      uiJoV tou anqrwpou "Son of man" - Barrett suggests that John's usage of Daniel's "Son of Man", the mysterious messiah who will reign over an eternal kingdom, is slightly different to the synoptic gospels. John sees him as "the heavenly Man incarnate, whose glory is achieved in his humiliation."

v24
      oJ kokkoV (oV) "a seed" - the seed. Although "seed" has a definite article, the phrase is most likely representative. It is possible that "the seed" represents Christ.
      peswn (piptw) aor. part. "falls" - having fallen
      apoqanh/ (apoqnhskw) aor. subj. "dies" - dies

v25
      oJ filwn thn yuchn aoutou apolluei authn "the man who loves his life will lose it" - the one being fond of the life of him loses it. The parallel in Mark 8:35 has "the person who wishes to save their life will lose it", save in the sense of keep themselves safe, preserve. John has a slightly different sense, "the person who wishes to live (love is used in the sense of live for themselves) will lose it". "The man who loves his own life will destroy it", Phillips. The "lose" is not future, "shall lose", but present continuous, losing/destroying right now. The synoptics, as well as John, use "soul" in the sense of a person's real living self as opposed to their fleshly self. The soul is not the spiritual or godward self, rather it is a person's life evidenced in their breath, their being.
      oJ miswn (misew) "hates" - the one hating. "The person who hates their life will gain it." Morris follows the normal line of interpretation when he explains that "the man whose priorities are right has such an attitude of love for the things of God that it makes all interest in the affairs of this life appear by comparison as hatred." As with the synoptic gospels, there is little in the context to explain how this disdain for one's personal life actually works out in practice. Discipleship criteria seems the obvious fit, but when applied we immediately find ourselves in a works frame. Gaining and keeping eternal life is always by grace through faith. Therefore, we are best to focus on an interpretation which rests on a personal identification with/in Christ as the means of gaining and keeping life.
      fulaxei (fullassw) fut. "will keep it" - will guard, keep safe, preserve

v26
      diakonh/ (diakonew) subj. "serves" - serves. What is this service to Christ? John explains that it involves following Christ.
      akolouqeitw (akolouqew) imp. "must follow" - let him accompany, attend, ..... follow as a disciple. What is involved in following? Barrett says that "to serve Jesus is to follow him, and he is going to [his] death." Yet, John gives us a clue: following involves being where Christ is. Morris suggests that v25 dictates where Christ is, namely at the cross, ie. suffering. Beasley-Murray parallels the verse with the synoptic image of cross-bearing, Mark 8:34, cf. Lk.9:23, "Christ draws men to fellowship with himself, alike in suffering and in the presence of God" (cf. v26b). We are best to focus on Christ's cross-bearing and identify with it, rather than seek honour in God's presence on the basis of our own suffering -service. God honours the person who identifies with Christ's sacrifice, not their own. We should also note that John has not really defined where Christ is. In reality, Christ has ascended and sits at the right hand of the Father. We sit with Christ and reign with him and in that identification with the glorified Christ, we are honoured.
     

v27
      tetaraktai (tarassw) perf. pas. "is troubled" - has been disturbed, troubled. "Went into turmoil." Jesus is agitated, shocked, fearful, horror struck ...... at the shadow of the cross and the temptation to sidestep it.
      ti eipw (legw) aor. subj. "what shall I say" - what am I to say. Deliberative subjunctive.
      swson (sozw) aor. imp. "save" - The phrase, "save me from this hour", is often translated as if Jesus is musing over what he should pray. "Shall I pray that the Father saves me? Certainly not ..." It's best to understand the phrase as his prayer, rather than a question. "What am I to say? Father, save me from this hour", NEB. The removal of the cup, an alternate way to the cross, is a powerful temptation, but Jesus stands his ground, turns aside the temptation, and accepts the divine purpose for which he has come to this hour - "not my will, but thine."

v28
      doxason (doxazw) aor. imp. "glorify" - Christ prays for the glorification of the Father. The divine answer states that the Father's name has been glorified in the revelation of Jesus' life and will be further glorified in the lifting up of His obedient servant.

v29
      oJ eJstwV (iJsthmi) perf. part. "that was there" - having stood there
      akousaV (akouw) aor. part. "heard" - having heard
      lalalhken (lalew) perf. "has spoken" - has spoken. Some heard a thunderclap, a typical Old Testament theophany, while others heard words, and some conclude that it is an angel speaking with Jesus.

v30
      apekriqh (apokrinomai) aor. pas. "[Jesus] said" - answered. Most commentators note the problem posed by the Father speaking "for your benefit", but the crowd is unable to identify the source. It was probably a word for those with ears to hear, and not too many, if any, had the ears to hear. The problem though, still stands. Tasker suggests that the phrase is a "Semitic way of expressing comparison" ie. "more for your sake than mine." This is quite credible and therefore, the message is for all those with ears to hear, including Jesus.

v31
      tou kosmou (oV) "[judgment] on the world" - [judgment] of the world. Possibly "for the world" ..... if an objective genitive.
      ekblhqhsetai (ekballw) fut. pas. "will be driven [out]" - will be throw out, cast out. The synoptic gospels use the image of the wicked cast into outer darkness and this may be what John has in mind. A number of commentators note that Jesus' pronouncement of judgment on the world and Satan doesn't seem to fit with the flow of the discourse. Of course, if the discourse is prompted by the temptation of another way other than the cross, a word about the tempter is not out of keeping.

v32
      uJywqw (uJyow) aor. pas. "I am lifted up" - l am lifted up, exalted. The word is purposely ambiguous, although, for those with eyes to see it refers to the form of the messiah's death.
      eJlkusw (eJlkuw) fut. "I will draw" - I will drag, draw to, attract. The purpose of Christ's "lifting up" (the phrase always refers to the crucifixion in this gospel) is to draw "all" to himself.
      pantaV (pas, pasa, pan) adj. "all men" - all, every .... everyone. "When He says all it must be referred to the children of God, who are his flock", Calvin. Although universalism can be argued from this verse, the notion is opposed elsewhere in the gospel. The "all" may be representative of all humanity, both Jew and Gentile, but probably means all those who seek, all those who believe.

v33
      shmainwn (shmainw) part. "to signify" - showing, signifying, indicating, pointing out. A technical term for the speech of a communicator of an oracle. The "lifted up" does not just indicate coming death, but the manner of that death.

v34
      hkousamen (akouw) aor. "have heard" - heard, taken heed of, obeyed.
      ek tou nomou (oV) "from the law" - out of the law. The crowd has heard of the immortality of the messiah from the reading of the scriptures - the Old Testament. The Law of Moses, nor the Books of the Law, are not what is meant here by "the law."
      eis ton aiwna "forever" - to/unto the age. Messiah stays with his people "for ever", Ps.89:37. This was the view of the time, although note the later works, 4 Ezra 7:28-29, where the messianic kingdom is temporary and ends with the death of the messiah.
      tiV estin ouJtoV oJ uiJoV tou anqrwpou "Who is this Son of Man?" - who is this one the son of man? Possibly, "what sort of Son of Man (messiah) is this [who is going to die by crucifixion]?". Another possibility is "do you really mean Messiah when you say Son of Man?", Barrett.

v35
      mikron cronon (oV) "a little while longer" - a little time. Jesus' final appeal to the Jews is couched with urgency - the time is short. Of course, the Jews will be able to believe after the resurrection, so the sense of urgency reflects a common gospel perspective - now is the hour of decision.
      peripateite (peripatew) imp. "walk" - walk about. Used in the general sense of conduct ones life. John has used the term of following Jesus and here uses it in the sense of believe / have faith in Jesus
      katalabh/ (katalambanw) aor. subj. "overtakes" - overtake, overcome
      oJ peripatwn par. "the man who walks" - the one walking [in darkness knows not where he is going]. Only the person born of the Spirit has the light and so knows where they have come from and where they are going.