<p>6:37- see on Mk. 6:36.</p><p><i>All that the Father gives me shall come to me, and him that comes to me I will in no way reject</i>- The language of 'coming to Jesus' is appropriate in the context to the Jews having made great efforts to come to Jesus, walking around the lake or getting shipping in order to hopefully see another food miracle. The Lord is saying that those who truly came to Him in faith, as the Messianic bread of life, would in no way be rejected, never ever the Greek is insistent upon this. He will reject some at the last day, indeed Judaism generally would be cast out s.w. &quot;reject&quot; at that day (Lk. 13:28), and His death would cast out the prince of the Jewish world (12:31). But those who came to Him in faith He would not reject.</p><p>The Father has given all things of the new creation to the Son (3:35; 13:3), He gives the sheep to the Son (10:29; 17:11,24); the Lord was very aware of how the believers had been given to Him. In practice, this works out through how the Father gives individuals the ability to come to the Son (:65). The Father's gift is supremely the Spirit, the Comforter given by the Father (14:16); through this we come to the Son, and are finally given the ultimate gift of eternity. If we ask why one person comes to the Son and another doesn't, the answer is of course multi factorial, and includes issues of human freewill. But one element in the final algorithm of salvation is the gift / grace of God's calling. Paul uses this in Romans as a parade example of how salvation is of grace and not works.</p><p>The parable of the fig tree appears to show the Lord Jesus as more gracious and patient than His Father- the owner of the vineyard (God) tells the dresser (Jesus) to cut it down, but the dresser asks for another year&rsquo;s grace to be shown to the miserable fig tree, and then, he says, the owner God Himself would have to cut it down (Lk. 13:7-9). But in Jn. 6:37-39 we seem to have the Lord&rsquo;s recognition that the Father was more gracious to some than He would naturally be; for He says that He Himself will not cast any out, exactly because it was the Father&rsquo;s will that He should lose nothing but achieve a resurrection to life eternal for all given to Him. And the Lord observed, both here and elsewhere, that He was not going to do His own will, but rather the will of the Father (:38). And that will was to totally save all who wish. But that, by implication, was not necessarily the natural will of the Son. For He says in this context that He does not His will, but the Father's. Now this is exactly the sort of thing we would expect in a truly dynamic relationship- on some points the Father is more generous than the Son, and in other cases- vice versa. And yet Father and Son were, are and will be joined together in the same judgment and will, despite Father and Son having differing wills from one viewpoint. But this is the result of process, of differing perspectives coming together, of a mutuality we can scarcely enter into comprehending, of some sort of learning together, of a Son struggling to do the will of a superior Father rather than His own will, of conclusions jointly reached through experience, time and process- rather than an automatic, robot-like imposition of the Father&rsquo;s will and judgment upon the Son. And the awesome thing is, that the Lord invites us to know the Father, in the same way as He knows the Father. His relationship with the Father is a pattern for ours too.</p>