In the Gospels and the book of Acts, we see God ἑλκύω (helkúō – “draw, pull”) individuals to Jesus, the gospel, and salvation. Here are some examples:

• Zacchaeus was drawn while on a sycamore tree.
• Nathanael was led by Philip.
• Cornelius came through an angel.
• Paul encountered Jesus on the road to Damascus.
• Lydia had her heart opened by the Lord.
• The Samaritan woman met Jesus at the well.
• The disciples of Jesus were called to follow Him.

There are also personal callings in the Old Testament. In all these instances, God initiates salvation, often using different ways to ‘pull and draw’ individuals to Jesus. All responded to God’s call and remained faithful, except for Judas, who betrayed Him.

ἑλκύω (helkúō) in the Context of John 6:37-45

In John 6:37-45, Jesus addresses the Israelites as a nation, drawing them to Himself—not for outward religious observance, but to serve Him wholeheartedly by believing in the Gospel. However, Jesus implies that many of ‘His own people’ resist, refusing to come to Him and rejecting the salvation God offers.

Although Jesus is addressing the Israelites, the principles of God’s drawing and human responsibility apply more broadly. It’s important to note that this passage does not support certain doctrinal interpretations, like TULIP (see Footnote) or ‘once saved, always saved.’

John 6:44 vs. John 12:32

While John 6:44 speaks of the Father drawing specific individuals to Jesus, John 12:32 expands this to a universal offer of salvation through Jesus’ crucifixion. This shows that salvation is offered to all, but will only be realized by those who respond and come to Him.

This drawing is potentially efficacious for everyone, but it will only be realized by those who come to Jesus. In John 6:39-40, Jesus promises that none of those drawn by the Father will be lost, and they will be raised up at the last day. Those who respond to God’s call are described as the true Israelites, “taught by God” (John 6:45).

A Clarification on ἑλκύω and Doctrinal Systems

It’s important to understand that the use of ἑλκύω in this context does not serve as a proof text for any particular doctrinal system, like TULIP. Instead, it highlights God’s initiative in salvation and human responsibility to respond. Those who come to Jesus and are “taught by God” experience the fullness of eternal life.

What About the Permanence of Salvation?

This ἑλκύω by God does not imply a guaranteed or permanent state of salvation. In John 6:47, Jesus says, “I tell you the solemn truth, the one who believes has eternal life.” Here, the verb πιστεύων (believing) is in the Present Participle Active, denoting continuous action or state. This means eternal life is granted at the moment of faith, but it remains contingent on ongoing belief.

In other words, contrary to ‘once saved, always saved,’ when faith ceases, so does the assurance of eternal life. It is through continued faith and trust in Jesus that one remains united with Him and experiences eternal life (John 5:24).

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In Sum:

The term ἑλκύω (helkúō – “draw, pull”) signifies that God initiates both the Plan of Redemption and our salvation. However, as seen in Jesus’ lament over Jerusalem (Matt. 23:37), this drawing does not imply ‘irresistible grace’ or the doctrine of ‘once saved, always saved.’

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Footnote:
TULIP is an acronym representing five points of Calvinist doctrine:

• Total Depravity: Humans are completely fallen and incapable of coming to God on their own.
• Unconditional Election: God chooses whom to save without regard to individual merit.
• Limited Atonement: Christ’s atonement is effective only for the elect.
• Irresistible Grace: Those chosen by God will inevitably come to faith.
• Perseverance of the Saints: The elect will remain in faith and cannot lose their salvation.

Soal SCriptura!