The Mundane and Irrelevant - 1 Samuel, Part 18

“And the Lord said to Samuel, “Obey their voice and make them a king.” Samuel then said to the men of Israel, “Go every man to his city”” (1 Samuel 8:22, ESV).  In the previous blog, the events that led up to this decision were discussed.  Now the search for the king starts.

Read 1 Samuel 9:1–14 (ESV)

Here we are introduced to a man named Saul whose father is Kish.  The four-pedigree illumination of the family roots his ancestry in the tribe of Benjamin.  Benjamin, the tribe of Israel named after Jacob’s beloved son was also the tribal roots for Saul, later named Paul in the New Testament (Philippians 3:5). Kish was a man of wealth (Some translations say “valor”.).  Saul is twice mentioned as being “handsome” and it’s noted that he was tall.  His father sent him on a mission to locate some missing donkeys. “And he passed through the hill country of Ephraim and passed through the land of Shalishah, but they did not find them. And they passed through the land of Shaalim, but they were not there. Then they passed through the land of Benjamin but did not find them.” (1 Samuel 9:4, ESV)

Discouraged and concerned that his father would be anxious, Saul thought it best to go home.  His unnamed servant suggested seeing a prophet, a seer, a man of God, who might be able to help them.  Saul was concerned that they had no gift to give such a man if they found him. A gift would express thankfulness and gratitude. “The servant answered Saul again, “Here, I have with me a quarter of a shekel of silver, and I will give it to the man of God to tell us our way.”” (1 Samuel 9:8, ESV).

They determined to go to see the man of God.  It being Samuel would lead us to conclude they went to Ramah.  Meeting some young women coming out to water, they confirmed the prophet was in the city and were encouraged to hasten to him for they knew of a religious ceremony that he was to be leading. “So they went up to the city. As they were entering the city, they saw Samuel coming out toward them on his way up to the high place.” (1 Samuel 9:14, ESV)

At this point, before we read of the interaction of Samuel and Saul, one must ask themselves of what benefit did the Holy Spirit conceive of that we should read all these details of Saul’s lineage and all the details of the lost donkeys and the choice to seek a prophet and the help of the young women? 

Matthew Henry helps us here to see that these events, seemingly irrelevant and incidental are “but the divine providence ordered it for the forwarding of this great event. The wise God serves very great and certain purposes by very small and casual occurrences.”^[1]  These circumstances simply show that it was God and His Providence that were the occasion for Saul and Samuel to meet.

Henry C. Thiessen writes, “God exercises sovereign rule over all the physical universe, over plant and animal creation, over the nations of the earth, and over all individuals . . . over all areas of each man’s existence. . . (3) Over the most trivial of circumstances. He is concerned with the sparrow, and more so the hairs of our head (Matthew 10:29f) He determines the way the lot falls (Proverbs 16:33). He even gives and withholds sleep (Esther 6:1).”[2] 

As I sought to apply in an earlier Blog, this means there are no “accidents” per se.  This means that things don’t happen by chance.  And for the Christian, Christ applies this truth this way: ““Therefore I tell you, do not be anxious about your life, . . . Therefore, do not be anxious about tomorrow, for tomorrow will be anxious for itself. Sufficient for the day is its own trouble” (Matthew 6:25–34, ESV); and “Fear not, therefore; you are of more value than many sparrows” (Matthew 10:31, ESV).

Don’t fear, don’t be anxious.  Not a detail – not the tiniest of details, mundane and ordinary is not superintended and supplied by our Heavenly Father.  

Therefore, we do not fear nor worry. 

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^[1] Henry, M. (1994). Matthew Henry’s commentary on the whole Bible: complete and unabridged in one volume (p. 398). Peabody: Hendrickson.

[2] Thiessen, Henry Clarence, Lectures in Systematic Theology, Eerdmans Publishing Co., Grand Rapids, Mich., 1979, Page 123-124

The Insanity of the Fool - 1 Samuel, Part 17

In the last blog post I quote Augustine of the problem of evil.  He wrote, “Great is the work of God, exquisite in all he wills! so that, in a manner wondrous and ineffable, that is not done without his will which is done contrary to it, because it could not be done if he did not permit; nor does he permit it unwillingly, but willingly; nor would He who is good permit evil to be done, were he not omnipotent to bring good out of evil.”^[1]

Sometimes God wills, what He doesn’t will, to bring to pass his will.  The choosing of a human king for Israel was an example of this.  A better example was the Cross of Christ.  Indeed God ordained the cruel and inhumane suffering of His own Son, that all who come to Him in faith might have eternal life.[2]

Now what happened next?  1 Samuel 8:10–22 (ESV)

Samuel outlines the consequences for the sinful choice of Israel – a choice that God willed to happen.  Israel cannot blame God. No!  This was the wilful choice of moral agents.  So what will happen? “A king would: 1) draft young men and women for his service (vv. 11–13); 2) tax the people’s crops and flocks (vv. 14, 15, 17a); 3) appropriate the best of their animals and servants (v. 16); and 4) place limitations on their personal freedom (v. 17b).”^[3]  But I find the most disturbing consequence was this: “And in that day you will cry out because of your king, whom you have chosen for yourselves, but the Lord will not answer you in that day.”” (1 Samuel 8:18, ESV).  Can you imagine it?  It is an indescribable thing to wilfully sin against God; but to do it in the sure and certain knowledge that there can be no respite from their sin; that God will not answer their cries, who can imagine?

One might think that they would change their mind, but on the contrary. “But the people refused to obey the voice of Samuel. And they said, “No! But there shall be a king over us, that we also may be like all the nations, and that our king may judge us and go out before us and fight our battles.”” (1 Samuel 8:19–20, ESV)

God heard their stubborn, rebellious affirmation, but Samuel repeated it to the Lord (v).  And God said, “Obey their voice and make them a king.”^[4] [emphasis mine]

Today, I am captivated by the insanity of their choice.  They wanted a king that would “go before [them] and fight [their] battles” (v20). What a horrid exchange.  A human king, sinful, limited, dependent on God for his very breath instead of the eternal, sovereign, omnipotent God who said to Israel, “You shall not fear them, for it is the Lord your God who fights for you.’” (Deuteronomy 3:22, ESV)

No wonder the writer of the Proverbial literature calls such immoral defiance, foolish (Proverbs 1:7).  No wonder those that live like atheists are called fools (Psalm 14:1).

The irony is that, to the fool, God’s way is foolishness. “The message of the cross is foolishness to those who are perishing.” (1 Corinthians 1:18,23). The gospel seems to be foolishness to the unsaved because it doesn’t make sense to them. Like Israel, “fools” think that man can save them but the Bible is quite clear, “And there is salvation in no one else, for there is no other name under heaven given among men by which we must be saved.”” (Acts 4:12, ESV).  

To rely on man to save himself, the consequences are far worse than what Samuel enumerated for Israel.  It is insanity to not place your trust in Christ.

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[1] Quoted by Calvin (https://gentlereformation.com/2013/09/02/calvin-on-gods-will/)

[2] Acts 4:27-28

^[3] MacArthur, J., Jr. (Ed.). (1997). The MacArthur Study Bible (electronic ed., p. 388). Nashville, TN: Word Pub.

^[4] The Holy Bible: English Standard Version. (2016). (1 Sa 8:22). Wheaton, IL: Crossway Bibles.

God's Will to Will what He Doesn't Will to Bring About His Will - 1 Samuel Part 16

1 Samuel 8:1–9 (ESV)

This chapter marks the beginning of Israel’s transition to a monarchy.  On the surface it seems that the people knew Samuel’s sons were not righteous like their father and wanted another leader.  But there is a hint that there is an alternative motive, at least: “appoint for us a king to judge us like all the nations.”

The sinful desire for wealth led Samuel’s sons to take bribes and thereby distort justice. God’s command to leaders was “You shall not pervert justice. You shall not show partiality, and you shall not accept a bribe, for a bribe blinds the eyes of the wise and subverts the cause of the righteous” (Deuteronomy 16:19, ESV).  This stands today as God’s expectation for His leaders of the Church.   1 Peter 5:2 (ESV) is clear:

“² shepherd the flock of God that is among you, exercising oversight, not under compulsion, but willingly, as God would have you; not for shameful gain, but eagerly . . ..”   [see also 1 Timothy 3:8 and Titus 1:7]

With that as the pretext, Israel demanded a king as others nations have a king.  This request was no surprise to God for He communicated through Moses this eventuality in Deuteronomy 17:14–15 (ESV)

¹⁴ “When you come to the land that the Lord your God is giving you, and you possess it and dwell in it and then say, ‘I will set a king over me, like all the nations that are around me,’ ¹⁵ you may indeed set a king over you whom the Lord your God will choose. One from among your brothers you shall set as king over you. You may not put a foreigner over you, who is not your brother.

Both in Deuteronomy and in our passage, Israel’s desire for a king fell within God’s ‘permissive’ will but it came with warnings and consequences.   God viewed their choice as “they have rejected me from being king over them.  According to all the deeds that they have done, from the day I brought them up out of Egypt even to this day, forsaking me and serving other gods, so they are also doing to you.”^[1]

This event is an important lesson in Divine Guidance and knowing the will of God.  On one level you can say, it was God’s will for Israel to have a king (“And the Lord said to Samuel, “Obey the voice of the people in all that they say to you . . .” (1 Samuel 8:7a, ESV). On another level is\t was not God’s will. In Samuel’s farewell speech he said, “you shall know and see that your wickedness is great, which you have done in the sight of the Lord, in asking for yourselves a king.”^[2]    The conclusion is inescapable. It was God’s will to will what He deemed not His will.   To make the matter more complicated, the greatest Son of David, the Lord Jesus Christ, will come and be found with the lineage of King David, the consequence to Israel’s evil desire for a king.  So the issue becomes intense: It was God’s will to will what He deemed not His will, in order to bring to pass His will.

It scares me when I hear people defend what seem to be questionable decisions, by saying, “I know this is God’s will.”  What if it’s God’s will, not that it’s a good and moral choice, but what if it’s God’s will in the sense He has willed what is not His will?  Have we as parents not done this at a certain level.  What about the response to a child that goes something like this: “OK, you won’t listen, so go ahead and do that, you will need to learn that your Daddy/Mommy was right.”  

I wonder how many Christians rationalize divorce by claiming some divine guidance and affirmation, but what really is happening is that God is willing, what He does not will, in order to bring to pass His will?

I wonder how many Christians consider a certain job choice or career decision by claiming God’s peace and pleasure, but what really is happening is that God is willing, what He does not will, in order to bring to pass His will?

In Israel’s case, their desire for a king and God giving them a king – just like all the other nations, in part exposed the wickedness and evil in their hearts.  Sadly that is one reason that sometimes we will what God does not will, but He wills we do it anyway – just so the horrid evilness of our hearts is seen.

St. Augustine wrote, “Great is the work of God, exquisite in all he wills! so that, in a manner wondrous and ineffable, that is not done without his will which is done contrary to it, because it could not be done if he did not permit; nor does he permit it unwillingly, but willingly; nor would He who is good permit evil to be done, were he not omnipotent to bring good out of evil.”[3]

“Thus we must hold, that while by means of the wicked God performs what he had secretly decreed, they are not excusable as if they were obeying his precept, which of set purpose they violate according to their lust.”^[4]

Never assume that because someone says, “It is God’s will” that indeed it is His “good and acceptable and perfect^[5] will.  He may be willing what is not His will!  But the holy, sovereign God is not handicapped or handcuffed to these events, for indeed, with Joseph we know: “As for you, you meant evil against me, but God meant it for good, to bring it about that many people should be kept alive, as they are today.” (Genesis 50:20, ESV) [emphasis mine]

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^[1] The Holy Bible: English Standard Version. (2016). (1 Sa 8:7–8). Wheaton, IL: Crossway Bibles.

^[2] The Holy Bible: English Standard Version. (2016). (1 Sa 12:17). Wheaton, IL: Crossway Bibles.

[3] Quoted by Calvin (https://gentlereformation.com/2013/09/02/calvin-on-gods-will/)

^[4] Calvin, J. (1997). Institutes of the Christian religion. Bellingham, WA: Logos Bible Software.

^[5] The Holy Bible: English Standard Version. (2016). (Ro 12:2). Wheaton, IL: Crossway Bibles.

God Our Helper - 1 Samuel Part 15

1 Samuel 7:3-17 (ESV)

“. . . and all the house of Israel lamented after the Lord.”^[1]  It seems that the dire moral circumstances under the leadership of Eli and the capture of the Ark has awakened a conscience within Israel. The exact meaning of the verb “lamented” in Hebrew is uncertain, but verse 3 seems to indicate a willingness of the people to return to the Lord. So Samuel, who has been silent for some 20 years says, "If you are returning to the Lord with all your heart, then put away the foreign gods and the Ashtaroth from among you and direct your heart to the Lord and serve him only, and he will deliver you out of the hand of the Philistines”” (1 Samuel 7:3, ESV).

The result is a positive: “So the people of Israel put away the Baals and the Ashtaroth, and they served the Lord only” (1 Samuel 7:4, ESV).  The people gathered at Mizpah, fasted and prayed, confessing their sin.  This gathering awakened the interest of the Philistines. Fear struck the heart of the Israelites.  Samuel prayed, sacrificing to the Lord in intercession. “As Samuel was offering up the burnt offering, the Philistines drew near to attack Israel. But the Lord thundered with a mighty sound that day against the Philistines and threw them into confusion, and they were defeated before Israel” (1 Samuel 7:10, ESV).

In 1 Samuel 7:12 (ESV) we read,

¹² Then Samuel took a stone and set it up between Mizpah and Shen and called its name Ebenezer; for he said, “Till now the Lord has helped us.”

The word Ebenezer literally means stone of help.  It is from the noun אבן ('eben), stone, and the verb עזר (azar), to help or support. Samuel was giving thanks to God as did the psalmist who wrote, “Behold, God is my helper; the Lord is the upholder of my life” (Psalm 54:4, ESV).  It’s a name that Jesus will apply to the Holy Spirit: “But the Helper, the Holy Spirit, whom the Father will send in my name, he will teach you all things and bring to your remembrance all that I have said to you” (John 14:26, ESV). It is also given in creation to wives: “Then the Lord God said, “It is not good that the man should be alone; I will make him a helper [עֵזֶר ezer] fit for him”” (Genesis 2:18, ESV).  The Hebrew word carries it with the idea of military support, a protector and even one who is a restrainer. 

John Calvin believes that many of us Christians give assent to the truth that God is our Helper, “yet there is scarcely one among a hundred who is fully persuaded that God alone can afford him sufficient help. That man has attained a high rank among the faithful, who, resting satisfied in God, never ceases to entertain a lively hope, even when he finds no help upon earth.”[2]  Martin Luther thought well of God his Helper as he penned the words to “A Mighty Fortress”:

A mighty fortress is our God, a bulwark never failing;
Our Helper He, amid the flood of mortal ills prevailing:
For still our ancient foe doth seek to work us woe;
His craft and power are great, and, armed with cruel hate,
On earth is not his equal.

A mighty fortress is our God, a trusty shield and weapon;
He helps us free from every need that hath us now overtaken.
The old evil foe now means deadly woe; deep guile and great might
Are his dread arms in fight; on Earth is not his equal.

Our text says, “Then Samuel took a stone and set it up between Mizpah and Shen and called its name Ebenezer.”^[3] The stone Samuel named Ebenezer was a memorial, an aide memoire, to assist Israel to remember this great truth. We are perhaps much like Israel, prone to forget.  Spurgeon noted: “We would wish that the impression should be permanent, such as would only terminate with our lives; we would wish to see erected some standing memorial of the loving kindness of the Lord, which should declare his goodness, and bespeak our gratitude.”[4]

How you and I will set up our “stone of remembrance”, whether it be a diary entry, a journal, some artifact or reminder is a personal decision.  It does seem worthwhile to do so and in times of difficulty and times of peril, we can remember that “till now God has been our Helper.”

For the remainder of Samuel’s life, the Philistines did not attack, lost cities were restored and there was peace. He set up a place of worship at Ramah and spent his time as a “circuit-riding preacher”.  He would travel to Bethel, Gilgal, Mizpah, and return once again to Ramah, serving God’s people.

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^[1] The Holy Bible: English Standard Version. (2016). (1 Sa 7:2). Wheaton, IL: Crossway Bibles.

[2] https://www.biblestudytools.com/commentaries/treasury-of-david/psalms-118-8.html

^[3] The Holy Bible: English Standard Version. (2016). (1 Sa 7:12). Wheaton, IL: Crossway Bibles.

[4] https://biblehub.com/sermons/1_samuel/7-12.htm

Are you looking for a fresh daily devotional or bible study?

John Piper stands in my mind as one of the best expositors in our modern day.  For some time he has produced a series entitled Look at the Book.  Today (July 9. 2019), Piper is starting a new series in the Book of Job.  I encourage you to use this resource.  Why?

1. Piper models for us a great example of Bible Study and Devotion.

2. Many people that I observe feel they are going through suffering.  This series addresses this topic.

3. This instruction can be accessed across various media, including your smart phone: from your podcast catcher, iTunes, etc. Watch this video offline by downloading it from vimeo or subscribing to the Look at the Book video podcast via iTunes or RSS.

4. Finally, each session is about 15 minutes providing a perfect time for morning devotions, meditation and prayer, following.

Notice the wonderful purpose of this type of instruction: “Our hope for Look at the Book is to help you learn to read the Bible for yourself.”

This first session can be accessed by clicking HERE.      

Notice the practical questions to consider in this first session:

1.  What are some of the most painful experiences you have had to endure? Was it hard to trust God with your pain?

2.  Read Job 1:1 and James 5:10–11. How does James summarize the story of Job in his epistle? What does he expect his readers to learn from it?

3.  How can you grow to trust God with your deepest pain? What would it look like to take steps towards doing so?

I really think this can be a valuable resource as an individual, a family worship experience or even a small group bible study.  

Beyond What Is Written - 1 Samuel Part 14

1 Samuel 6:10–21; 7:1-2 (ESV)

My comments on this story of the milk cows are found HERE and HERE.   I wrote “The point of this story can be summarized by a question?  When you view current events in the world and indeed in your life, is it “chance” or is it “God””?     Clearly the Philistines interpreted this event as God.   The cows, pulling the Ark went straight for Beth-shemesh.  “Beth-shemesh was partway up the Sorek Valley, a valley connecting Israel and Philistia, the scene of many of Samson’s exploits.”^[1] “A city of the Levites, who were tasked with taking care of the ark (Num 3:31; Deut 10:8; Josh 21:16).”^[2]

Although busy at harvest the people rejoiced to see the Ark.  The cows stopped in the field of Joshua.  Because these cows and the cart performed the sacred duty of carrying the Ark, they could not be used for normal everyday purposes.  Therefore, they were sacrificed to the Lord.  The Philistines observed this, and we have recorded, “And when the five lords of the Philistines saw it, they returned that day to Ekron.” (1 Samuel 6:16, ESV).  The author records that the guilt offering[3] sent by the Philistines was noted and then we read these words: “And he struck some of the men of Beth-shemesh, because they looked upon the ark of the Lord. He struck seventy men of them, and the people mourned because the Lord had struck the people with a great blow.” (1 Samuel 6:19, ESV)

Why would God strike down these men for looking upon the Ark?  The Hebrew indicates the idea of irreverence.  Normally in Israel the Ark was viewed annually and only by a prescribed individual.  It was viewed through a cloud of incense.  Looking into what symbolized the Presence of God for mere curiosity is prohibited.  Matthew Henry provides a helpful application:

“It is a great affront to God for vain men to pry into and meddle with the secret things which belong not to them, Deu. 29:29; Col. 2:18. We were all ruined by an ambition of forbidden knowledge. That which made this looking into the ark a great sin was that it proceeded from a very low and mean opinion of the ark. The familiarity they had with it upon this occasion bred contempt and irreverence.”^[4]

Indeed, God is holy.  “Who is able to stand before the Lord, this holy God? And to whom shall he go up away from us?”^[5]  Such fear was invoked that these priests of Beth-shemesh sent the Ark away to Kirjath Jearim[6].

“And the men of Kiriath-jearim came and took up the ark of the Lord and brought it to the house of Abinadab on the hill. And they consecrated his son Eleazar to have charge of the ark of the Lord. From the day that the ark was lodged at Kiriath-jearim, a long time passed, some twenty years, and all the house of Israel lamented after the Lord.” (1 Samuel 7:1–2, ESV).

Again, I lean on the helpful comments of Henry: “Thus do foolish men run from one extreme to the other, from presumptuous boldness to slavish shyness.”^[7]  To put this another way, God’s people can often be of two extremes:

1.  There is an audacious arrogance that seeks to enter the inexplicable and sovereign ways of God in a way whereby “angels fear to tread”; and contrarily,

2.  There is another arrogance – a subtle form of pride, that avoids what God has determined for us to know and yet slothfully fails to deal with it.

An illustration might be useful.  Let’s pick a topic like eschatology.  There is so much about the future that is unknown to us.  There are things that can be said to be “the secret things belong to the Lord our God.”^[8]   Having said that, there are those who take an opposite approach, using this as an excuse, and pleading ignorance – happily pleading ignorance.  It’s a plea that is tantamount to a fear of being accountable to know something.  It’s a plea that is tantamount to laziness.  Like a friend once told me: “I’m a pan-millennial.” “I just believe things will pan out in the end.”  This was his excuse not to study.

You will notice that I accuse both extremes with the sin of pride.  What should we have no fear in understanding and applying?  The answer is “that which is revealed included the law with its promises and threats”^[9] or stated otherwise, “the things that are revealed . . . that we may do all the words of this law.”^[10]   Paul states a similar point in 1 Corinthians 4:6 (ESV),

“⁶ I have applied all these things to myself and Apollos for your benefit, brothers, that you may learn by us not to go beyond what is written, that none of you may be puffed up in favor of one against another.” [emphasis mine]

The priests of Beth-shemesh, simply had to obey what was clearly revealed in the Law.  This would keep them from the sin of idolatrous curiosity and from the sin of passivity.  Paul’s counsel is incredibly practical.  Do not go beyond what is written.  To fall on either side of this is prideful. Israel was not to inspect such holy things (Numbers 4:15, 20); but they were to take care of it (Numbers 3:31; Deuteronomy 10:8).  We as Christians will do well to heed the advice of Paul: don’t go beyond what is written.  Sometimes that will mean saying, “I don’t know”; and sometimes that will mean doing the hard work of study – not with a curious, self-promoting pride – but with humble reverence.

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^[1] Crossway Bibles. (2008). The ESV Study Bible (p. 501). Wheaton, IL: Crossway Bibles.

^[2] Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., … Bomar, D. (2012, 2016). Faithlife Study Bible (1 Sa 6:13). Bellingham, WA: Lexham Press.

[3] The images were symbolic of the plague; the idea was that God would know exactly what the ransom money was for and would then heal them of the plague.

^[4] Henry, M. (1994). Matthew Henry’s commentary on the whole Bible: complete and unabridged in one volume (p. 393). Peabody: Hendrickson.

^[5] The Holy Bible: English Standard Version. (2016). (1 Sa 6:20). Wheaton, IL: Crossway Bibles.

[6] “The ancient name of the town was Baale of Judah (2 Sam 6:2); it was located ten miles west of Jerusalem on the road to Lydda, according to Eusebius. The site is near the modern village of Abu Ghosh.” - Hindson, E. E., & Kroll, W. M. (Eds.). (1994). KJV Bible Commentary (p. 544). Nashville: Thomas Nelson. 

^[7] Henry, M. (1994). Matthew Henry’s commentary on the whole Bible: complete and unabridged in one volume (p. 393). Peabody: Hendrickson.

^[8] The Holy Bible: English Standard Version. (2016). (Dt 29:29). Wheaton, IL: Crossway Bibles.

^[9] MacArthur, J., Jr. (Ed.). (1997). The MacArthur Study Bible (electronic ed., p. 293). Nashville, TN: Word Pub.

^[10] The Holy Bible: English Standard Version. (2016). (Dt 29:29). Wheaton, IL: Crossway Bibles.

Does the Father Draw All Men Individually to the Savior?

The spiritual inability of fallen man is so severe that “No one can come to me unless the Father who sent me draws him. And I will raise him up on the last day” (John 6:44, ESV).  Summarily, this verse teaches the necessity of the Father’s initiative within the inclinations and abilities of sinners to come to Christ.  The verse also makes it very clear that those whom the Father draws will be raised up on the last day.  This clearly implies “raised up to eternal life” as it is used in verse 39.[1]

Having said that, we know that John records the words of Jesus in Chapter 12 saying, “And I, when I am lifted up from the earth, will draw all people to myself.”” (John 12:32, ESV)

If we apply the same interpretation to John 12:32 as we do to John 6:44 the result is universalism – all people will be saved to eternal life.  This would be true because the text says, “will draw ALL people to myself” [emphasis mine]

It’s not my intent to refute universalism[2] for any orthodox view of salvation would immediately discount such a notion.  However, it is a legitimate argument that verse 32 of chapter 12 at least implies that God grants inclining grace to all people.  But a careful examination of that will show otherwise.  My reasons are as follows:

1. If John meant in the 6^th chapter that all men are drawn, meaning every individual, it makes the teaching of our Lord nonsensical.  John 6:37 and 6:44 are complimentary verses. “All that the Father gives me will come to me, and whoever comes to me I will never cast out” (John 6:37, ESV); and “No one can come to me unless the Father who sent me draws him. And I will raise him up on the last day” (John 6:44, ESV). They are meaningless if the intent of the Spirit is to suggest all people are given to the Son and all people are drawn.   Whatever else this means; it means that there is a determined group of people given to the Son by the Father and that determined number come by means of the Father’s drawing.

2. In John 12:32, the Greek text reads: “κἀγὼ ^⸀ἐὰν ὑψωθῶ ἐκ τῆς γῆς, πάντας ἑλκύσω πρὸς ἐμαυτόν.”  Literally that reads in English:  And I if I be lifted up from the earth, all will draw to myself.  English Bibles insert “all people” or “all men”.  That is a valid implication, but it can be confusing. Does it mean “all people”, i.e., every human, every individual?  Not necessarily.  Firstly, we need to recognize as Biblical students do that “all” doesn’t always mean “every individual”.[3] Of course it can, but not necessarily.  “All” can also mean “all who believe” as it does in Romans 5:18.[4]  All can also mean “all types of people” implying rich, poor; Jew, Gentile; high class, lower class; etc.  Most commentators see this meaning in John 12.  For example:

a. “Jesus there claims he will draw ‘all men’ to himself. The context[5] shows rather clearly, however, that 12:32 refers to ‘all men without distinction’ (i.e. not just Jews) rather than to ‘all men without exception’”^[6];

b. “All people, in context, means “all kinds of people,” that is, both Jews and Gentiles (John 10:16; 11:52; cf. 12:20–21)”^[7];

c. "All men" does not imply that all men will ultimately be saved; instead, it means that Christ draws men to himself indiscriminately, without regard to nationality, race, or status. Jesus' utterance was prompted by the presence of the Greek Gentiles and should be evaluated by the setting of the occasion. There is, however, a clear differentiation between believers and unbelievers, between the saved and the lost, in all the Johannine writings (John 1:11; 3:18, 36; 5:29; 6:40, 53, 64; 8:44; 1 John 3:10, 15; 5:12)”[8];  and even Grant Osborne, an Arminian (albeit with inconsistent and confusing theology) admits;

d. “Jesus claims to “draw all people” to himself, and he is hardly teaching universalism. I believe that 6:44 refers to God’s control of salvation and to the security of the believer.”^[9]

Summary

So how are we to understand that the lifting up of Christ will draw all [men] in relation to the assertion that no one can come to Christ unless the Father draws?   I think there are 2 reasonable choices that do not violate the text:

Choice One:  As noted above and seemingly fitting the context the best, Jesus said in John 12:32, when He dies and rises again, he will draw all kinds of people to Himself.  This is likely the best interpretation. It fits squarely with Genesis 49:10[10].

Choice Two:  Because John records the “lifting up” passage after the “drawing” of the 6^th chapter, I think it is likely that the reader will already know that 6:44 is a controlling, defining, interpreting verse over 12:32.  In other words, the reader ought to know what “drawing” is because John already defined it.  In that case 12:32 may mean “when I am lifted up, I will draw those whom the Father has given me, to me.” 

Conclusion

MacArthur’s comments form a fitting conclusion:

“The combination of v. 37a and v. 44 indicate that the divine drawing activity which Jesus referred to cannot be reduced to what theologians call “prevenient grace,” i.e., that somehow the power to come to Christ is allegedly dispensed to all of mankind, thus enabling everyone to accept or reject the gospel according to their own will alone. Scripture indicates that no “free will” exists in man’s nature, for man is enslaved to sin (total depravity) and unable to believe apart from God’s empowerment (Rom. 3:1–19; Eph. 2:1–3; 2 Cor. 4:4; 2 Tim. 1:9). While “whosoever will” may come to the Father, only those whom the Father gives the ability to will toward Him will actually come to Him. The drawing here is selective and efficacious (producing the desired effect) upon those whom God has sovereignly chosen for salvation, i.e., those whom God has chosen will believe because God has sovereignly determined that result from eternity past (Eph. 1:9–11).”^[11]

To God be the Glory

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[1] “And this is the will of him who sent me, that I should lose nothing of all that he has given me, but raise it up on the last day.” (John 6:39, ESV)

[2] https://www.gotquestions.org/universalism.html

^⸀ 32 ἐὰν Treg NA28 RP ] ἂν WH

[3] https://yuriystasyuk.com/relearn-the-bible-10-verses-where-all-does-not-mean-all/

[4] “Therefore, as one trespass led to condemnation for all men, so one act of righteousness leads to justification and life for all men.” (Romans 5:18, ESV) 

[5] “Now among those who went up to worship at the feast were some Greeks.” (John 12:20, ESV)  The context, and the occasion of the words, which was the desire of the Greeks, that were come to the feast, to see Jesus.

^[6] Carson, D. A. (1991). The Gospel according to John (p. 293). Leicester, England; Grand Rapids, MI: Inter-Varsity Press; W.B. Eerdmans.

^[7] Crossway Bibles. (2008). The ESV Study Bible (p. 2049). Wheaton, IL: Crossway Bibles.

[8] Expositor's Bible Commentary, The, Pradis CD-ROM:John/Exposition of John/II. The Public Ministry of the Word (1:19-12:50)/F. The Crisis of the Ministry (12:1-50)/3. The response to the Greeks (12:20-36), Book Version: 4.0.2

^[9] Osborne, G. R. (2018). John: Verse by Verse. (J. Reimer, E. Ritzema, D. Thevenaz, & R. Brant, Eds.) (p. 165). Bellingham, WA: Lexham Press.

[10] “The scepter shall not depart from Judah, nor the ruler’s staff from between his feet, until tribute comes to him; and to him shall be the obedience of the peoples.” (Genesis 49:10, ESV) 

^[11] MacArthur, J., Jr. (Ed.). (1997). The MacArthur Study Bible (electronic ed., p. 1592). Nashville, TN: Word Pub.