The narrative in Jn 12:20–23
depicts ‘Greeks’ (ἕλληνές) approaching one of Jesus’ disciples with a request
to hold an audience with Jesus. This in turn becomes a signal for Jesus that
the time for his glorification has dawned. There is little doubt that the story
is theologically loaded. It rehearses the statement about ‘other sheep’ that
must be brought into the fold most likely anticipating the inclusion of
Gentiles into the church (Jn 10:16). Also, it is possibly written in light of
Isa. 52:15 (LXX). In the Johannine literary tapestry, vv. 20–22 represents an
ironic fulfilment of the complaint of the Pharisees that ‘the world has gone
after him’ (Jn 12:19). An underlying symbolism of the Greek world seeking out
Jesus certainly works at the theological level, but reducing the story to a
figurative retelling of the Greek discovery of Jesus flounders since Jesus does
not answer the request nor entice the Greek enquirers. Whatever memory lays
behind the passage, in its current form it represents a Johannine elaboration
of Jesus’ passion predictions defined here in terms of his approaching ‘hour’
and understood in light of the coming Gentile mission when Jesus’ glory would
be manifested before all the world. (Michael F. Bird, Jesus and the Origins
of the Gentile Mission [Library of New Testament Studies 311; London; New
York: T&T Clark, 2006], 111–112)
The question is: What did Jesus mean by this
statement? It certainly is a stretch in logic to suppose with the Mormons that
Jesus was here referring to North America and Indian ancestors on the western
side of the Atlantic Ocean. Such an idea has to be read into the text and not
interpreted from the text. The context must instead refer to a situation in the
time of Jesus and the early church. Robinson argues for two groups of Jews,
those in Israel and those of the diaspora outside of Israel. Martyn goes in
the opposite direction, arguing that the verse represents the Christian
diaspora of the late first century. The latter view makes the meaning
irrelevant to the time of Jesus. The former view makes a little more sense,
if one would accept Robinson’s thesis that John’s Gospel was aimed at the
people (the lost sheep) of Israel and not the Gentiles, as in Jesus’ initial
task outlined at Matt 10:5–6; 15:24. The alternative possibility is that
the first group refers to the Jews who followed Jesus and who already were
being viewed as part of the fold. They could thus be identified with the flock
of Jesus. The other group would then logically seem to refer to the Gentiles
who would come thereafter into the flock. (Note the strategic coming of the
Greeks at 12:20, which seems to serve as a sign to Jesus of the changing time
and the coming of his hour. Robinson, however, thinks the Greeks there were
Greek-speaking Jews, not an impossible idea.) (Gerald L.
Borchert, John 1-11 [The New American Commentary 25A; Nashville:
Broadman and Holman Publishers, 1996], 335; note that he refers to the LDS
reading as “a stretch in logic” and “Such an idea has to be read into the text
and not interpreted from the text” [ibid.]).
“Robinson” here refers to the work of J. A. T. Robinson.
Footnote to the above:
See J. A. T. Robinson, Twelve More New Testament Studies (London: SCM Press, 1984),
114–15, and Twelve New Testament Studies
(Naperville, Ill.: Alec R. Allenson, 1962), 120–21. The latter was earlier
published as part of “The Destination and Purpose of St. John’s Gospel,” in NTS 6 (1960): 117–31.
Further Reading:
The "other sheep" of John 10:16: A Critique of the "Gentile" Interpretation
Brury Eko Saputra on Samaritans being the "other sheep" in John 10:16
