John 12:32

Verse 32. Be lifted up. See Jn 3:14, 8:28.

Will draw. Jn 6:44. The same word is used in both places.

All men. I will incline all kinds of men; or will make the way open by the cross, so that all men may come. I will provide a way which shall present a strong motive or inducement--the strongest that can be presented--to all men to come to me.

(g) "lifted up" Jn 8:28 (h) "will draw all men" Rom 5:18

Albert Barnes, 1834 · public domain

Verse 32 I - will draw all men unto me - After I shall have died and risen again, by the preaching of my word and the influence of my Spirit, I shall attract and illuminate both Jews and Gentiles. It was one of the peculiar characteristics of the Messiah, that unto him should the gathering of the people be, Gen 49:10. And probably our Lord refers to the prophecy, Isa 11:10, which peculiarly belonged to the Gentiles: "There shall be a root of Jesse which shall stand for an Ensign of the people, to it shall the Gentiles seek, and his rest shall be glorious." There is an allusion here to the ensigns or colors of commanders of regiments, elevated on high places, on long poles, that the people might see where the pavilion of their general was, and so flock to his standard. Instead of παντας, the Codex Bezae, another, several versions, and many of the fathers, read παντα, all men, or all things: so the Anglo-Saxon, I will draw all things to myself. But παντα may be here the accusative singular, and signify all men. The ancients fabled that Jupiter had a chain of gold, which he could at any time let down from heaven, and by it draw the earth and all its inhabitants to himself. See a fine passage to this effect in Homer, Iliad viii. ver. 18-27. Ειδ' αγε, πειρησασθε θεοι, ἱνα ειδετε παντες, Σειρην χρυσειην εξ ουρανοθεν κρεμασαντες· Παντες δ' εξαπτεσθε θεοι, πασαι τε θεαιναι. κ. τ. λ. "Now prove me: let ye down the golden chain From heaven, and pull at its inferior links, Both goddesses and gods: but me your king, Supreme in wisdom, ye shall never draw To earth from heaven, strive with me as ye may. But I, if willing to exert my power, The earth itself, itself the sea, and you, Will lift with ease together, and will wind The chain around the spiry summit sharp Of the Olympian, that all things upheaved Shall hang in the mid heaven. So much am I, Alone, superior both to gods and men. Cowper. By this chain the poets pointed out the union between heaven and earth; or, in other words, the government of the universe by the extensive chain of causes and effects. It was termed golden, to point out, not only the beneficence of the Divine Providence, but also that infinite philanthropy of God by which he influences and by which he attracts all mankind to himself. It was possibly in allusion to this that our Lord spoke the above words. Should it be objected that it is inconsistent with the gravity of the subject, and the dignity of our Lord, to allude to the fable of a heathen poet, I answer: 1. The moral is excellent, and, applied to this purpose, expresses beautifully our Lord's gracious design in dying for the world, viz. That men might be united to himself, and drawn up into heaven. 2. It is no more inconsistent with the gravity of the subject, and his dignity, for our blessed Lord to allude to Homer, than it was for St. Paul to quote Aratus and Cleanthes, Act 17:28, and Epimenides, Tit 1:12; for he spoke by the same Spirit. So justice was sometimes represented under the emblem of a golden chain, and in some cases such a chain was constructed, one end attached to the emperor's apartment, and the other hanging within reach; that if any person were oppressed he might come and lay hold on the chain, and by shaking it give the king notice that he was oppressed, and thus claim protection from the fountain of justice and power. In the Jehangeer Nameh, a curious account of this kind is given, which is as follows. The first order which Jehangeer issued on his accession to the throne (which was A.H. 1014, answering to a.d. 1605) was for the construction of the Golden Chain of Justice. It was made of pure gold, and measured thirty yards in length, consisting of sixty links, and weighing, in the whole, four Hindostany maunds (about four hundred pounds avoirdupois.) One end of the chain was suspended from the royal bastion of the fortress of Agra, and the other fastened in the ground near the side of the river. The intention of this was, that if the officers of the courts of law were partial in their decisions, or dilatory in the administration of justice, the injured parties might come themselves to this chain, and, making a noise by shaking the links of it, give notice that they were waiting to represent their grievances to his majesty. Hist. of Hindostan, p. 96, Calcutta, 1788. Such a communication, prayer and faith establish between the most just and most merciful God, and the wretched and oppressed children of men. "And I, if I be lifted up from the earth, will draw all men unto me." O thou that hearest prayer, unto thee shall all flesh come! Psa 65:2.

Adam Clarke, 1831 · public domain