And why would God need to be patient with anyone and with what they may do if He's already predetermined that they'll come.
Because God's decree does not eliminate means; it establishes them. His patience is not uncertainty about the outcome; it's the ordained space in which the elect are brought to repentance according to His timing.
If the drawing can fail it's only because while God makes it possible for people to come to Him, He leaves it up to them to assent, or not.
You're still missing the point. In John 6:44, ἑλκύω modifies δύναται ("is able"), not ἐλθεῖν. The Father's drawing is what
effects the ability to come. If the
drawing were to fail, God
hasn't made it possible. That is precisely what the drawing does: it makes coming to Christ possible.
Not so. That's like saying I can give...
Again, you're not paying attention to what the argument is. Your analogy assumes God has already given something. The text says the Father's drawing
enables coming: "No one
can come to me
unless the Father
draws them." That drawing
is what makes coming
possible. So if someone
can come, they have been drawn.
How, then, can it makes sense to say it is possible for someone to come, yet the Father's drawing -- the very act that makes it possible -- also fail?
You're wanting to jump ahead and say the Father's drawing doesn't necessitate that people will actually
come to Christ. But that's not what we're disputing
at this point. What we're concerned with at the moment is that the drawing is an
enabling act of the Father that
makes salvation possible. So if ἑλκύω can fail,
salvation is not obtainable. The argument that the Father's
enabling (drawing) activity
does bring people effectually to Christ is a
different point made from the grammar of the verse,
not the meaning of ἑλκύω itself.
1) The elect will be drawn, of course
2) The elect will come, of course
3) The elect wil be raised up, of course.
Does that mean that all who are drawn will necessarily come? Or that all who come will necessarily remain? No and no.
Yes, it does.
But not for any reason discussed above. What necessitates the conclusion that all who are drawn (i.e., all who are enabled) will come and be raised is that the grammar of the verse identifies the same individual in both clauses. The "him" who is drawn is the same "him" who will be raised:
οὐδεὶς δύναται ἐλθεῖν πρός με ἐὰν μὴ ὁ πατὴρ ὁ πέμψας με
ἑλκύσῃ αὐτόν, κἀγὼ
ἀναστήσω αὐτὸν ἐν τῇ ἐσχάτῃ ἡμέρᾳ
This becomes even clearer when phrased contrapositively:
"If
he is able to come to me, then the Father has drawn
him, and I will raise
him up on the last day."
Who will be raised up on the last day? The one who is drawn/enabled. There is no distinction or separate category; the drawing guarantees coming and final resurrection.