What do you mean by "the way a person is drawn to Him changed"? I recently commented on John 12:32
in another thread. I'll reproduce those comments below:
John 12:32 occurs within the context of Jesus responding to the report that "some Greeks" desired to see Him (v. 20). The arrival of Gentiles signals that the redemptive focus is widening beyond Israel. Jesus interprets this event as the indication that His "hour" has come: the hour of His glorification through death (v. 23). Thus, when He says He will be "lifted up," He refers to His crucifixion (v. 33).
So when he says πάντας ἑλκύσω ("I will draw all people"), the phrase must be read in light of the preceding Gentile reference and the Johannine theme of universal scope of the gospel, not universal salvation (or the attempt at such). In other words, "all" here does not mean "every individual without exception," but "all kinds of people (Jew and Gentile alike) without distinction." The arrival of Greeks prompts Jesus to declare that His crucifixion will effect a drawing not limited to Jews. The verse, therefore, celebrates the inclusiveness of the atonement's scope (its sufficiency), not the universality of its effect (its efficiency).
In short, the "drawing" of
John 12:32 refers to the world-wide proclamation of the gospel, through which all nations are summoned to faith. It is not a statement on the wooing effects of God's work on the hearts of individuals. The text is missional, not soteriological. Christ's cross will be the magnet of gospel appeal to every tribe and tongue.
I also went on to say this regarding John 6:44:
In contrast,
John 6:44 depicts a different kind of drawing. There, Jesus addresses unbelieving Jews who are grumbling over His claim to be the bread from heaven (vv. 41-43). He rebukes them, essentially telling them to knock it off (μὴ γογγύζετε), as if to declare that it is pointless for them to complain. Why? Why not just address their concerns and try to reason with them? He answers: "No one can (οὐδεὶς δύναται) come to me unless drawn," the implication being that they hadn't been, hence the
reason for their persistent unbelief. The problem is not that they haven't been invited, but that they
cannot believe. The issue is moral and spiritual inability, not ethnic scope.
Same verb as in
John 12:32, but its sense differs. In John 6, the "drawing" is effectual; it infallibly results in saving faith. Grammatically, the object of "draws him" (ἑλκύσῃ αὐτόν) is the same as the object of "I will raise him" (ἀναστήσω αὐτὸν), both referring back to οὐδεὶς. Thus, while the text explicitly says that the one who is drawn is
enabled to come, the grammar also entails that the one who is drawn
is the one who comes, believes, and is raised. In other words, the text assumes no distinction between "enabled to come" and "those who do come." It presents man in two categories: those who are unable to come, and those who, being enabled, do so. (More on the grammatical argument for this below.)
So the Father's drawing in
John 6:44 is not the external call of gospel proclamation (as in
John 12:32), but the internal, regenerative work of grace whereby the sinner's will is made willing (cf. v. 65, which restates v. 44 but replaces the verb with that of v. 37).
...
The main clause, οὐδεὶς δύναται ἐλθεῖν πρός με ("no one is able to come to me"), asserts total inability. The verb δύναται ("is able") makes ability, not willingness, the issue. The conditional clause, ἐὰν μὴ ὁ πατὴρ... ἑλκύσῃ αὐτόν ("unless the Father... draws him"), introduces the single remedy for this inability: divine initiative. The construction is a present general third-class conditional, meaning Jesus is appealing to a general or axiomatic truth about humanity: mankind as a whole is naturally incapable of coming to Christ, apart from the Father's drawing.
The final clause, κἀγὼ ἀναστήσω αὐτὸν ἐν τῇ ἐσχάτῃ ἡμέρᾳ ("and I will raise him up on the last day"), is not part of the condition, but its logical consequence. Grammatically, the αὐτὸν ("him") in both ἑλκύσῃ ("draws") and ἀναστήσω ("will raise") refers to the same person. Thus, the one drawn is the one raised. This is easily seen if restating the logic of the verse contrapositively:
"If he is able to come, then the Father [has drawn] him, and I will raise him up."
Who is the one raised? The one
enabled to come; the one
drawn by the Father. We could say, theologically, that the one raised is the one
who actually comes. But what the logic of
John 6:44 is declaring is that
there isn't a distinction. Jesus assumes no difference between those enabled to come, and those who actually do so. The drawing is effectual -- not in making people into "automatons," but in
changing the disposition of their hearts such that the sin they once loved they now hate, and the God they once opposed (
Rom. 8:7-8) they are now naturally inclined toward. They will as their heart desires, and their heart desires Christ.
This aligns with verse 37, which says, "all that the Father gives me will come to me." Interestingly, verse 65 restates verse 44, but replaces the verb with that of verse 37. That interchange of ἑλκύω ("draw") and δίδωμι ("give") indicates a paradigmatic relationship between the two verbs within parallel syntagmatic contexts, suggesting that the Father's drawing and giving are conceptually identical acts:
"All that the Father gives/draws to me will come to me."
"No one can come to me unless the Father draws/gives them to me (the one drawn/given will be raised up on the last day)."
