That is an absurd argument
Grace is grace whether accepted or not
but this is irrelevant to the meaning of Helko
your copied definition
metaphorically
, to draw by inward power, lead, impel
is fairly accurate and shows the metaphorical meaning differs from the literal meaning
Jeremiah 31:3 (KJV 1900) — 3 The LORD hath appeared of old unto me, saying, Yea, I have loved thee with an everlasting love: Therefore with lovingkindness have I drawn thee.
Helko is the word the septuagint uses
Jeremiah 38:3 (Logos LXX) — 3 κύριος πόρρωθεν ὤφθη αὐτῷ Ἀγάπησιν αἰωνίαν ἠγάπησά σε, διὰ τοῦτο
εἵλκυσά σε εἰς οἰκτίρημα.
though led by, drawn by, God Israel was unfaithful
In John 6:44
John 6:44 (KJV 1900) — 44 No man can come to me, except the Father which hath sent me
draw him: and I will raise him up at the last day.
The drawing (helko) is by means of instruction
John 6:45 (KJV 1900) — 45 It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me.
Those who listen and learn come
that is a condition of the coming
BTW that is the fulfillment of a prophesy from Isa
Isaiah 54:1–13 (KJV 1900) — 1 Sing, O barren, thou that didst not bear; Break forth into singing, and cry aloud, thou that didst not travail with child: For more are the children of the desolate than the children of the married wife, saith the LORD. 2 Enlarge the place of thy tent, And let them stretch forth the curtains of thine habitations: Spare not, lengthen thy cords, and strengthen thy stakes; 3 For thou shalt break forth on the right hand and on the left; And thy seed shall inherit the Gentiles, And make the desolate cities to be inhabited. 4 Fear not; for thou shalt not be ashamed: Neither be thou confounded; for thou shalt not be put to shame: For thou shalt forget the shame of thy youth, And shalt not remember the reproach of thy widowhood any more. 5 For thy Maker is thine husband; The LORD of hosts is his name; And thy Redeemer the Holy One of Israel; The God of the whole earth shall he be called. 6 For the LORD hath called thee as a woman forsaken and grieved in spirit, And a wife of youth, when thou wast refused, saith thy God. 7 For a small moment have I forsaken thee; But with great mercies will I gather thee. 8 In a little wrath I hid my face from thee for a moment; But with everlasting kindness will I have mercy on thee, Saith the LORD thy Redeemer. 9 For this is as the waters of Noah unto me: For as I have sworn that the waters of Noah should no more go over the earth; So have I sworn that I would not be wroth with thee, nor rebuke thee. 10 For the mountains shall depart, And the hills be removed; But my kindness shall not depart from thee, Neither shall the covenant of my peace be removed, Saith the LORD that hath mercy on thee. 11 O thou afflicted, tossed with tempest, and not comforted, Behold, I will lay thy stones with fair colours, And lay thy foundations with sapphires. 12 And I will make thy windows of agates, And thy gates of carbuncles, And all thy borders of pleasant stones. 13
And all thy children shall be taught of the LORD; And great shall be the peace of thy children.
Sing, O barren. That is, shout for joy, lift up the voice of exultation and praise. The ‘barren’ here denotes the church of God under the Old Testament, confined within the narrow limits of the Jewish nation, and still more so in respect to the very small number of true believers, and which seemed sometimes to be deserted of God, her husband (Lowth). It is here represented under the image of a female who had been destitute of children, and who now has occasion to rejoice on the reconciliation of her husband (ver.
6; Lowth), and on the accession of the Gentiles to her family. The Chaldee renders it, ‘Rejoice, O Jerusalem, who hast been as a sterile woman that did not bear.’ The church is often in the Bible compared to a female, and the connection between God and his people is often compared with that between husband and wife (comp.
Isa. 62:5;
Ezek. 16;
Rev. 21:2–9;
22:17).11 Albert Barnes,
Notes on the Old Testament: Isaiah (vol. 2; London: Blackie & Son, 1851), 287–288.
There is nothing there supporting unconditional election or irresistible grace
