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Joh_12:32-33. And I shall establish my own dominion in room of the devil’s rule.
κἀγώ ] with victorious emphasis, in opposition to the devil.
ἐὰν ὑψωθῶ ἐκ τ . γῆς ] so that I shall be no more upon the earth. Comp. on ὑψόω ἐκ , Psa_9:14. Probably Jesus (differently in Joh_3:14) used the verb øåí (comp. Syr.): àí äøîúé îï äàøõ . This exaltation from earth into heaven to the Father (Joh_7:33; Act_2:33; Acts 6:31) was to be brought about by the death of the cross; and this manner of His death, Jesus, in the opinion of John, indicated (Joh_18:32, Joh_21:19) by the word ὑψωθῶ (comp. Joh_3:14, Joh_8:28). According to John, it is then the designation of the return from earth to heaven, which Jesus gives by ὑψωθῶ ἐκ τ . γ ., not merely a representation of His death, so far as the latter exalts him to the Father, but an announcement of the manner of the death (comp. Joh_18:32, Joh_21:19), through which He will end His earthly life, because He was to die exalted on the cross. But this interpretation of John’s does not justify us in straightway understanding ὑψ . ἐκ τ . γ . of the crucifixion (so the Fathers, and most older commentators, including Kling, Frommann, Hengstenberg), which is forbidden by ἐκ τῆς γῆς , nor in finding therein[115] a “sermo anceps” (Beza and several others, including Luthardt, Ebrard, Godet, comp. Engelhardt), since by the very force of ἐκ τ . γ . the double sense is excluded. It belongs to the freedom of mystic exposition linking itself to a single word (comp. Joh_9:7), as it was sufficiently suggested, especially here, by the recollection of the ὑψωθῆναι already employed in Joh_3:14, and is therewith just as justifiable in itself in the sense of its time as it is wanting in authority for the historical understanding. To this mystical interpretation is opposed, indeed, the expression ἐκ τῆς γῆς (comp. Isa_53:8); but John was sufficiently faithful in his account not to omit this ἐκ τ . γῆς for the sake of his interpretation of ὑψωθῶ , and simply adhered to this ὑψ ., and disregarded the context.[116]
On ἐάν , comp. on Joh_14:3.
πάντας ἑλκ . πρὸς ἐμαυτ .] all, i.e. not merely adherents of all nations, or all elected ones and the like, but all men, so that thus none remain belonging to the ἄρχων τοῦ κόσμου τούτου . But to the latter, to the devil, stands opposed, not the mere πρὸς ἐμέ , but to myself, to my own community. Comp. Joh_14:3; ἐμαυτόν never stands for the simple ἐμέ , not even in Joh_14:21 (against Tholuck). The ἑλκύειν takes place by means of the Holy Spirit, who, given by the exalted Lord (Joh_7:39, Joh_16:7), and representing Himself (Joh_14:18-19), wins men for Christ in virtue of faith, and, by means of internal moral compulsion, places them in the fellowship of love, of obedience, and of the true and everlasting ζωή with Him. Comp. Joh_6:44, where this is said of the Father. The fulfilment of this promise is world-historical, and continually in process of realization (Rom_10:18), until finally the great goal will be reached, when all will be drawn to the Son, and form one flock under one shepherd (Joh_10:16). In this sense πάντας is to be left without any arbitrary limitation (Luthardt’s limitation is baseless: all, namely, those whom He draws to Himself). For the manner in which Paul recognised the way and manner of the last consummation of the promise thus made, see Rom_11:25-26.
[115] “His suspension on the cross appears to Him the magnificently ironical emblem of His elevation on the throne,” Godet. An ironical touch would here be very strange.
[116] Scholten sets aside the whole comment as an interpolation.