The Good Shepherd The Lord’s discourse on the good shepherd takes place after the healing of the man born blind. The Lord reveals the clear difference between the shepherd who cares for his sheep and the hired servants. In other words, He indicates the difference between the Lord Jesus Christ who yearns to deliver mankind and the Pharisees who are preoccupied with their personal honor, authority and profit. In the previous chapter, the Lord reveals how much He wishes to grant to every soul the gift of vision thus enabling it to become acquainted with the truth. And what is the truth other than comprehending that He incarnates the Word of God, and is the good Shepherd who sacrifices Himself for the sake of His sheep? This chapter is considered as the extension of the Lord’s discourse with the Pharisees. The Pharisees had displayed at the end of the previous chapter great hostility towards the Lord. They opposed Him as they considered that they were the teachers and shepherds of God’s church. Hence there was no place for the One who had broken the law among them. They demanded the people not to follow Him because He had not been sent by God. The discourse in this chapter reveals those groups: The real shepherds, the hired servants, and the thieves that hide under the guise of shepherds. The Lord Jesus Christ Satisfies All Our Needs The Jews who believed in the Lord Jesus Christ were banished from the Sanhedrin. They no longer had any right to enter the temple, to participate in Jewish worship, or practice the rites pertaining to purification and feasts, etc…. Therefore this Gospel intends to proclaim that the Lord Jesus Christ satisfies all the needs of those cast outside the temple. In Him, they can fulfill all their needs, for He has come to replace the authority of all Jewish institutions and the privileges attached to them. He does so in a supremely divine manner. John 1: The Jews take pride in Moses, the recipient of the law. As for the Lord Jesus Christ, He is the Word, who is with the Father and One with Him: He grants grace upon grace. John 2: The Jews take pride in the rites of purification according to the law. As for the Lord Jesus Christ, He transforms the waters of purification into a new and unique wine. John 5: The Jews boast of literally observing the Sabbath. As for Jesus Christ, He proclaimed that the true Sabbath is observed when He does the work of God the Father, (John 5:16-18). John 6: The Jews boast that their fathers ate the heavenly manna in the wilderness. As for the Lord Jesus Christ, He is the real Passover, the heavenly manna who saves mankind from the waters (He walked on the water in the same manner as when He crossed the Red Sea with His people). John 7-8: On the Feast of the Tabernacles, He offered Himself as the living water and the true light. https://coptic-treasures.com/ John 10: Instead of the Feast of Dedication, He offered Himself since the Father had consecrated Him to bring salvation to the world. The Evangelist presents this eighth discourse by the Lord Jesus Christ as He focuses on His sacrificial care. It comes right after the healing of the man born blind who had then been banished from the Sanhedrin. The real disciple of the Lord Jesus Christ is banished from the Jewish fold or from the literal slavery to the law. Therefore he enjoys membership in the Lord’s fold (because his eyes have been opened to behold the mysteries of the kingdom). 1- The Good Shepherd 1-21 2- Union with the Father 22-39 3- The Lord at the Baptismal font 40-41 1- The Good Shepherd In this parable the Jewish nation appears as a fold of sheep, [1]. The Lord Jesus Christ is the good Shepherd who comes through the door designed for that purpose (through the door of the prophecies) and to care for the sheep. The Holy Spirit opens the door to Him and the real fold responds to Him. He heals their eyes and they behold the Shepherd. He leads the fold away from the literal law [3], from apostasy, and from unbelief. At the same time, those who adhere to the literal interpretation of the law reject Him, [4, and 5]. In this parable, we distinguish the following: A. The Lord Jesus Christ, and not the law, is the door to the fold. He is the new Door [7]. B. All the literally minded Jewish leaders who reject the Lord are thieves, [8]. C. The Lord Jesus Christ is the only Savior who sacrifices himself, [9, and 10]. D. The Lord is a sacrifice of love and dies on behalf of His fold, [11-15]. The good Shepherd has another fold that consists of the Gentiles. These will be embraced with the Jewish believers and the Lord will gather and form them all into one fold, which is the Church of the Lord Jesus Christ (1 Core 12:13; Eph 4:4-6). E. This one fold will interact with the unique sacrifice and voluntary death of the Lord Jesus Christ. Lack of faith results in failure: failure to offer anything other than confusion and wicked blasphemy. “Most assuredly, I say to you, he who does not enter the sheepfold by the door, but climbs up some other way, the same is a thief and a robber,” [1] The sheep enter the sheepfold at night. Usually this is built close to the shepherd’s house. The sheepfold has one door and it is watched by the guard. Therefore anyone who intends to steal has to creep in by jumping over the wall of the sheepfold. https://coptic-treasures.com/ The Lord Jesus Christ describes Himself as the shepherd who cares for his sheep. The Church in this world is like a pasture that embraces within it the sheep scattered abroad (John 11:52). Within the Church, the sheep are united as one holy fold that is guarded by the holy shepherd. Because of His care, He becomes as a fiery wall protecting them (Zech 2:5). The use of the fold as a symbol for the Church is relevant as the sheep bear the features of meekness, calmness, and submissiveness as they come into the shepherd’s embrace. They also adhere to one another. The Lord Jesus Christ presents this analogy because sheep, characteristically, are unable to defend themselves against any attack. They depend fully on the care and vigilance of their shepherd. They also depend on getting their food and drink from the shepherd who leads them. Even in countries that enjoy heavy rainfall, sheep need someone to lead them for long periods to the drinking spots. They do not search on their own. Besides, they do not begin to enter into the sheepfold, even if they are pursued by danger and threatened by savage beasts, unless the shepherd leads with one or two other sheep and enters through the door. Then the rest would follow behind him or behind these sheep. * Dear holy brothers and sisters, we could meet any of these three personalities and we need to determine which are the ones whom we love, the ones we ought to tolerate, and those we should be cautious of. Indeed, the shepherd is to be loved, the hired slave is to be tolerated, and the thief is to be watched and not trusted.1 St. Augustine * Note the characteristics of the thief: first, he enters unannounced. Second, he does not enter according to the Holy Books, for this does not interest him, “He does not enter the sheepfold by the door”, [1]. Here, the reference is to those who came before and to those who will come after Him: the anti-Christ and the pretentious Messiahs, such as Theudas and Judas (Acts 5:36) and those like them. The word ‘door’ in the Lord’s words “(those) who do not enter the sheepfold by the door” refers to the Holy Books. These are the doors that bring us to God. His Word opens to us the way to be acquainted with God, protecting us and preventing wolves to enter in. As a door, the entrance is shut in the face of newsmongers and maintains us from their deceptions. Indeed, we are embraced so that we do not get deceived. Through the holy Word we get to know the shepherd, and recognize those who are not. That explains why the Lord told the Jews:” you search the Scriptures, for in them you think you have eternal life; these are they which testify of Me” (John 5:39). This indicates that Moses and all the prophets are witnesses; and the Lord adds: “All those who listen to the prophets come to Me” and “if you believed in Moses, you would believe Me.”..He clearly uses the word ‘climbs’ (goes up) rather than the word ‘enters’ since climbing is the act of a thief who intends to jump over the wall. A thief does so even though it exposes him to danger.2 St. John Chrysostom 1 Sermon on NT Lessons, 87:5 2 Homilies on St John, 59:2 https://coptic-treasures.com/ * They proclaimed that they were not blind. In spite of that, they could really have possessed sight only if they had become part of the Lord’s fold. How could they claim to see the light whereas they acted as thieves who oppose the light? It is due to their falsehood, pride and excessive haughtiness. That is why the Lord speaks these words. We too are intended to receive valuable lessons from this discourse as we keep the Lord’s words in our hearts and think about them. In the daily stream of life, there are many who are generally perceived as righteous good men, women, and innocent people. Those who keep the commandments, honor their parents, refrain from adultery, do not kill or steal, do not witness wrongly against anyone, and obey all the other requirements of the law. Yet these are not Christians and they arrogantly ask: “Are we blind also?”… They work with no goal in mind, and they do not enter from the door leading to the sheepfold. The atheists might say: ‘We live uprightly.’ Yet, if they do not enter through the door, what good intentions are they displaying and how could they be so arrogant?... No one can hope to have a good life if he lacks knowledge of life, that is if we do not know the Lord Jesus Christ and if we do not enter the sheepfold through the door!3 * There are philosophers who present excellent discourses on virtues and failings. They distinguish between them and provide their definitions. They conclude by presenting a logical and accurate chain. They fill up books and protect their wisdom by giving long talks. They boldly ask people to follow them and to join their team if they wanted to live happily. However, they do not enter through the door. Such people intend to destroy, kill and murder4. * Can a Pharisee utter anything righteous? The Pharisee is a thorn, so how can we harvest grapes out of a thorn (Matt 7:16; 12:33). O Lord, that is why You have said: “Therefore whatever they tell you to observe, that observe and do, but do not do according to their works (Matt 23:3). Do you order me to gather grapes out of thorns when you tell me: “Do they reap grapes from thorns?” The Lords answers you and says: “I do not order you to gather grapes from thorns, but to look and notice well, for often when the grapes hang above the ground they could be entangled with the thorns.” My brethren, sometimes we find a vine that has been planted but is surrounded with thorns, and so its branches become entangled with them. The one who wishes to gather grapes does not gather it from the thorns but from the vine that is entangled with them. In the same manner, the Pharisees were full of thorns. Yet because they occupied the seat of Moses they were surrounded by the vine and the grapes. These are the good words and 3 St Augustine: On the Gospel of St John, tractate 44:2 4 St Augustine: On the Gospel of St John, tractate 45:3 https://coptic-treasures.com/ commandments hanging from them. May you gather grapes without being pricked by the thorns? When you read “Whatever they tell you to observe, that observe and do, but do not do according to their works”, be careful for if you do what they do, then know that you will be pricked by the thorns. Therefore in order to reap grapes without getting hurt by the thorns, “… observe and do what they say, but do not do according to their works.” Their acts were the thorns and their words were the grapes. Yet, the source of the grapes is the vine, which is the seat of Moses5! * My conscience is not at ease on account of your praise, for how can you praise what you cannot see? Yes, may God Almighty, who sees, praise me. Yes, May God mend whatever He finds in me that is displeasing in His sight. I do not claim to be wholly perfect. I beat upon my chest and pray God: “Have mercy and let me not sin.” I believe that I speak in His presence and pray for your salvation. I ask nothing of you. I constantly rebuke the faults and sins of my brethren; I bear difficulties; my mind torments me; and I constantly reproach but I encourage them as well. All those who remember my words are witnesses that I rebuke those who commit sin without causing any distress6. St. Augustine “But he who enters by the door Is the shepherd of My sheep.” [2] The shepherd of the sheep is the owner of the sheep. He cares for each one of them and brings them into the sheepfold through the door because he possesses authority. He enters inside to help them all: “I will feed My flock and I will make them to lie down,” says the Lord God. “I will seek what was lost and bring back what was driven away, bind up the broken and strengthen what was sick; but I will destroy the fat and the strong and feed them in Judgment” ( Ez 34:15- 16). “To him the doorkeeper opens And the sheep hear his voice And he calls his own sheep by name and leads them out.” [3] * We do not commit a big mistake when we assume that Moses is the doorkeeper for he was entrusted with keeping the teachings of God7. St. John Chrysostom * May we not be confused in understanding His words, my brethren. He does carry the symbols of both the door and the doorkeeper. For what does the door indicate? It is the way to enter in. And what does the doorkeeper represent? He is the one who opens the door. Therefore who is the One who opens it other than He Himself in order to be revealed and seen?8 5 Sermon on NT Lessons, 87:13 6 Sermon on NT Lessons, 87:14 7 Homilies on St John, 59:3 8 St Augustine: On the Gospel of St John, tractate 46: 4 https://coptic-treasures.com/ St. Augustine. “And when he brings out his own sheep, he goes before them And the sheep follow him, for they know his voice.” ‘[4] The good Shepherd does not send his sheep into a field where there are no wolves. Indeed, He stresses that He sends them ‘in the midst of wolves’ (Matt 10:16). Therefore, He goes before them so that if the wolves attack they would be attacking Him; and He would transform them into gentle sheep. The Lord has gone before His sheep to the pasture of the Cross and of sufferings so that the sheep would not fear the road leading to Golgotha. Therefore, they will not fear death and for as long as they are in the company of the Crucified Lord. * The shepherds would be doing the opposite of that if they were to walk at the back of their flock. However, the Lord indicates in this passage that He is the One who leads His followers to the truth. St. John Chrysostom “Yet they will by no means follow a stranger, But will flee from him, For they do not know the voice of strangers.” [5] The sheep, who are unreasoning creatures, know their owner and adhere to him. Because they do not know the voice of strangers, they flee from them. Accordingly, the Bible says: “The Ox knows its owner” (Is 1:3) Jesus used this illustration, But they did not understand the things which He spoke to them. [6] St. John Chrysostom comments that the Lord used this verse to indicate the distinction between Himself and the false Messiahs. He attempted to clarify this in every possible way. First: His teachings from the Holy Books testify to Him. Conversely, false Messiahs attracted people away from God’s word. Second: The sheep obey Him, as they believe in Him. They did so, not only when He walked on earth, but also after His death and ascension into the heavens. Conversely, false Messiahs are forsaken by the sheep. This is what happened to Thaeudas and Judas: their followers ‘were scattered’ (Acts 5:36). Third: False leaders act like rebels and they cause upheavals. Conversely, when they sought to crown the Lord as king, He disappeared fro among them. They then asked Him if it was right to pay taxes to Caesar. He ordered them to pay and He Himself paid taxes (Matt 22:17). Fourth: The Lord Jesus Christ came to save the sheep, grant them life, and so ‘may have it abundantly’ [10]. In contrast, false teachers deprive the sheep from enjoying even this temporal life; for they flee to save themselves in times of danger. The Jews did not understand the implications of the Lord’s parable. They neither https://coptic-treasures.com/ understood that He is the good Shepherd, nor that the hired servants were those who seek their personal profit rather than that of the sheep. Besides, the thieves are those who seek personal honor even if that results in the death of the flock. The Pharisees were unable to understand the Lord’s words. They were the ones who claimed to be the teachers of the people. They claimed they possessed knowledge and did not need to learn anything. They held in their hands the Word of God, yet they misinterpreted it due to the hardness of their hearts and the blindness of their inner vision. Then Jesus said to them again, “Most assuredly, I say to you, I am the door of the sheep” [7] The Lord is the door of the pasture, the door of the Church. He closes the door not with the intention of imprisoning the sheep, but with the intention of protecting them from wolves, thieves and so that they may not perish. He is the wisdom, the power and the righteousness. He who enters through the door enters into the Lord’s embrace and enjoys all these gifts. He is the door that is closed to wolves; yet He is the door of love that is open to allow the sheep to enter and go out to meet with Him in the fellowship of brotherly love. That is why the Lord calls Himself ‘the door of the sheep.’ A wolf cannot pass through Him (the door) unless he becomes transformed into a real lamb. He is the royal and divine Door that allows us to enter before the divine throne and enjoy the heavenly life. It is astonishing that the Shepherd was treated as a thief. They came to Him carrying swords and clubs in order to capture Him (Matt 26:55). They did so because He had not entered through those thieves and hungry wolves and He had not taken their permission before ministering to the people. Instead of being His disciples and following in the way of the spirit, they expected Him to be their disciple. They expected Him to follow their spirit, which opposed divine truth and real shepherding love. When the Lord leads us to the Father, He calls Himself ‘the door.’ When He watches over us, He calls Himself ‘the Shepherd.’ So that we might not think that His sole mission is to bring us to the Father, He calls Himself ‘the Shepherd’9. St John Chrysostom * The Lord Jesus Christ is everything: all the names are appropriate: He is everything that He proclaims10. Origen the Scholar * To those who need joy, He becomes a vine. To those who need to enter, He stands as a Door11. St. Cyril of Jerusalem 9 Homilies on St John, 59:3 10 Commentarium in Joannem 1.PG 14: 50 S 9 11 Catech. 10. Pg 33: 665B https://coptic-treasures.com/ * He Himself is the door. Let us come and get acquainted with Him. Let us enter and rejoice that we are truly in Him12. * The prophets came before Him: so were they thieves and burglars? God forbid. They did not come as distinct beings from Him for they came with Him. When He came, He sent missionaries yet He occupied their hearts. Do you wish to know how they came with Him who is ever present? Surely He became incarnated in the fullness of time, but what does ‘ever present’ mean? ‘In the beginning was the Word’ (John 1:1). Those who carried the Word of God came with Him. The Lord said: “I am the way, the truth and the life” (John 14:6). Since He is the truth, then those who came with Him are truthful. However, there are many who by separating themselves from Him are thieves and burglars. In others words, they came to steal and destroy!13 * ‘…But the sheep did not hear them’: this is a point of great importance. Before the Lord came to earth, for He humbly came in the flesh, righteous people heard Him and believed that he would come in exactly the same manner by which He came to us. Times change yet faith does not…there are changing times, yet there is one Door to true faith. That Door is the Lord Jesus Christ, and we see both past and all present believers entering through Him…. The apostle says: “… and all drank the same spiritual drink. For they drank of that spiritual Rock that followed them: that Rock was Christ” (1 Cor 10:4). Notice how the faith remained unchanged, but the signs have changed. In the past, the Rock was Christ, whereas for us Christ is on God’s altar… many believed in the past - Abraham, Isaac, Jacob, Moses, all the other patriarchs and prophets- all these prophesied concerning the Messiah. These are the sheep that heard the Lord. They heard only the Lord’s voice and not that of anyone else14. St. Augustine “All who ever came before me are thieves and robbers, But the sheep did hear them” [8] *The Lord here is not speaking about the prophets as the heretics claim. Many who had believed in the Messiah had listened to the prophets and were convinced by them. The Lord is speaking here about Thaeudas and Judas as well as others who incited rebellion. It may seem as though the Lord was praising the fact that “The sheep did not hear them’ [8]. Yet nowhere do we hear the Lord praising those who did not listen to the prophets. On the contrary, He reproaches and severely condemns them. He says, “The sheep did not hear them” as He is referring to the trouble making leaders15. St John Chrysostom “I am the door. If anyone enters by Me, he will be saved and will go in and out and find pasture.’ 12St Augustine: On the Gospel of St John, tractate 45:8 13 St Augustine: On the Gospel of St John, tractate 45:8 14 St Augustine: On the Gospel of St John, tractate 45:9 15 Homilies on St John, 59:3 https://coptic-treasures.com/ [9] He who enters the pasture through the Lord, the divine Door, not only escapes from thieves and burglars, but also enjoys real liberty. He enters and leaves with full freedom. He enters into the Father’s embrace to enjoy His divine fatherhood. He leaves to go into the world in the company of the incarnate Son in order to witness to the divine love, and to attract many others to the divine pasture. He redeems and guides many, through the Spirit, to God who is their salvation. Consequently, He rejoices and is glad with them; and all become filled from the pasture of love: they enjoy the promise of glory and look forward to the day of the Lord. They will have fellowship in the glory of God for they have been saved from the teeth of the lion. They will consequently live in supreme happiness. The sheep enter through the door and find themselves in the Lord’s embrace and feel they are in their Father’s house. These are neither strange nor evil sheep. These are the owners of the house who move in complete freedom. When they come in they settle down as though in their father’s home. They are able to move about freely and when they come in they settle down as they would in their own homes. In fact, they would have gone out to work for a while, yet only to return and rest! * The Lord explains that “…the sheep find safety and security. He uses the word ‘pasture’ to indicate his care, His provision of food and His power and authority over them. The sheep remain inside the sheepfold and no one can cast them out. This is what happened to the disciples for they entered and went out and became leaders to the whole world. We find that no one could cast them out16. St John Chrysostom He is not just ‘a way’ among many other ways; the Lord is the only way that leads us to the embrace of the Father. In this sense He is the Door and we cannot enter into heaven through any door other than through Him: He is the only Door. * Let us elevate our thoughts above those of the Jews. They admit in their teaching that there is one God. Yet what does this mean when they deny Him and they worship idols? They also reject God as being the Father of our Lord Jesus Christ. In this way, they contradict their prophets who confirm this in the Holy Books. The holy Word says: “The Lord has said to Me “you are My Son: Today I have begotten you” (Ps 2:7). Until today, the Jews collectively set themselves against the Lord and against His anointed (Ps 2:2). They believe they can have the Father as their friend while they separate and neglect to worship the Son. They disregard the principle that no one comes to the Father except through the Son who says “I am the way…” (John 10:9; 14:6) Therefore how can the person who rejects the door that leads to the Father and denies the door qualify to enter in the presence of God (the Father)? They contradict the words of Psalm 88 which say: ‘He shall cry to Me ‘You are My Father, My God and the Rock of My salvation.’ Also ‘I will make him My first born, the highest of the kings of the earth’, (Ps 89:26, 27) 16 Homilies on St John, 59:3 https://coptic-treasures.com/ St Cyril of Jerusalem * Truly, we believe that we enter into the sheepfold when we become engaged in training our inner thoughts; and we go out when we get engaged in work outside it. The apostle accordingly states that the Lord enters into our hearts through faith (Eph 3:17). We enter into the Lord means that we submit ourselves to that good faith and wisdom; and with that same faith we go out with the Lord and work with others in the world. The Psalmist says: ‘Man goes out to his work…’ (Ps 104:23); the Lord Himself says: “Let your light so shine before men” (Matt 5:16). We believe that the Lord implies that the faithful would lead a blessed life inside the sheepfold as well as an even more blessed life outside… since no one can go out through the door- that is through the Lord Jesus Christ and go towards that eternal life which lies ahead - unless he enters the church through that same door or that same Lord Jesus Christ. This is where his flock lives in this temporary life, which is endured through faith17. * “…and find pasture” refers to both situations: inside and outside: the faithful will find true pasture as He satisfies those who hunger and thirst for righteousness. This pasture can be found through the One who said: “Today you will be with Me in Paradise” (Luke 23:43)18. St. Augustine * The faithful sheep enter to find faith; and progress from faith towards vision. They move from belief to meditation and find pasture (food) to eternal nourishment. His flock will find pasture because everyone who follows Him with a pure and innocent heart will be refreshed with eternal food. What do the pastures of these flocks indicate other than the eternal joys of Paradise, which are constantly green? The pastures where the chosen ones feed are found in the presence of God Himself. When we see Him, our hearts are filled with the food of life to the end. Those who avoid and escape from the traps of temporary pleasures rejoice in these pastures of eternal perfection. There, the Heavenly hosts sing praise and there the faithful join the heavenly dwellers19. St. Gregory the Elder “The thief does not come except to steal and to kill and to destroy. I have come that they may have life, And that they may have it more abundantly.” [10] Deceitful shepherds are the thieves. They do not enter through the door of love but with a deceitful spirit and with wicked intentions. By their deceit, they kill and destroy souls. Whereas, the shepherd offers a better life; the thief is engaged in the killing and murdering of souls. Entering stealthily into the sheepfold causes death; whereas the coming of the good Shepherd, 17 St Augustine: On the Gospel of St John, tractate 45:15 18 St Augustine: On the Gospel of St John, tractate 45:15 19 Hom 15. Forty Gospel Homilies. PL 76:1127 https://coptic-treasures.com/ the incarnate Word, grants eternal life. The Shepherd has come to His flock in this world in order to redeem, sanctify, and glorify them. He does so to restore to them the life they have lost. They will not return to the condition they were in before sin; for they will find the richness of eternal life, which is invincible by death. That is why the Lord says: “more abundantly.” * If you asked ‘Tell me, what could be better than life?’ Our answer would be: ‘The heavenly kingdom.’ However, the Lord until that point in time had not used these words but repeatedly used the word ‘life’ since it was the clearest thing known to His hearers20. St John Chrysostom * “I have come that they may have life”: That is the faith that works through love (Gal 5:6). “And that they may have it more abundantly”: refers to those who patiently endure to the end. They will then go out through that same door: that is through faith in the Lord Jesus Christ. As true believers they will die and attain a better life when go to the place where the Shepherd abides and where they will die no more21. * If we consider the world as a great home, then we perceive the heavens as a dome and the earth as a road or passage. The Lord wishes to save us from earthly matters and so say with the apostle: “we are citizens of heaven.” Adherence to earthly matters results in the death of the soul. This is contrary to the life for which we pray and say: “Let me live”! St. Augustine “I am the good Shepherd. The good shepherd gives his life for the sheep.” [11] The prophets of the Old Testament foresaw the Lord Jesus Christ as the good Shepherd (Is 40:11; Ez 34:23; 37:24; Zech 13:7). The disciples experienced Him as the bishop of our souls (1 Peter 2:25), as the Chief of the Shepherds (1 Peter 5:4), and as the Great Shepherd (Heb 13:20). That explains why the title of ‘the Good Shepherd’ holds a special attractive power for Christians throughout all generations. Even to those who have not seen shepherds in their lives, yet they feel the warmth of His shepherding and care. Just as the flock of sheep cannot face life without its shepherd, so do Christians feel when they face wickedness and the evil world: they look to the divine Shepherd who protect themes from evil, satisfies their needs, and leads them to the pastures of Paradise. By saying “I Am…” the Lord is using the theological language. “ I am Jehovah” for He is the only and unique divine Shepherd. The Greek word for ‘good’ is ‘kalas’ and it differs from other Greek words that are also translated as ‘good.’ For example, ‘good’ is also used to translate these Greek words: ‘agathos’ 20 Homilies on St John, 59:3 21 St Augustine: On the Gospel of St John, tractate 45:15 https://coptic-treasures.com/ which indicates an inner staircase; ‘dikaios’ which indicates an upright person. However, the word ‘kolas’- according to Abbot Smith’s Lexicon- indicates a goodness that has a special form as it is combined with beauty. E.V. Rieu has translated the expression: ‘I am the good Shepherd’ into ‘I am the beautiful Shepherd.’ In any case, the expression ‘the good shepherd’ is an endearing one, for it conveys a goodness that appeals to the flock. Besides feeling the goodness of the Lord’s care, the flock also enjoys His attractive presence or their attraction to Him22. The care of ‘the good Shepherd’ is unique in quality. It involves not only good care, as the Shepherd is preoccupied with His sheep. It is as though He has nothing else to do in heaven and on earth but to care for them. He not only cares for each soul and especially the one that is gone astray; but He does what is even greater for ‘ He gives His life for the sheep.’ In the region of Palestine, the shepherds were endangered because of thieves and savage animals. David was faced by a lion and a bear when he was young and watching over his sheep (1 Sam 17:34-36). Amos, the prophet, tells us about the shepherd who saved two legs or a piece of ear from the lion’s mouth (Amos 3:12). At the time of the early fathers, we hear Jacob telling his uncle: “…that which was torn by the beast I did not bring to you: I bore the loss of it. You required it from my hand, whether stolen by day or stolen by night” (Gen 31:39). That reveals how the work of shepherding involves dangers. However, we never hear of a shepherd who willingly goes to his death for the sake of his flock. It is true that he would be exposed to death but it is for his personal benefit, and as the owner of the sheep rather than for the sake of his flock. In contrast, the good Shepherd willingly and happily faced death to save each lamb of his flock. The good Shepherd sacrificed Himself in order to offer to us His precious Blood. With that Blood, we may wash our souls and get cleaned of all sins as well as drink it as the mystery of eternal life. The amazing thing is that the Shepherd grants His faithful servants the joy of serving and therefore to spend and be spent (2 Cor 12:15). They do so for the sake of the people and in just the same manner endured by the apostle St Paul. The Analogy between the Lord Jesus Christ and the Shepherd The Lord did not choose randomly the figure of the Shepherd as an analogy for Himself, for this carries important meanings: First: The shepherd wears cheap clothes when he watches over his sheep even though he may own the flock and however big it is. He does so because he often sits on the ground and his sheep surround him. He also carries in his hands the wounded or unsteady ones, which might be covered with dirt. Similarly, the incarnate divine Word came to share our earth, carry us in His hands. Moreover, He acted as a substitute for us and bore our sins in order to atone for them. Second: To watch over his flock, the shepherd walks before his sheep so that they would follow him. Similarly, our Savior opened the way to heaven by passing through the cross. He did so in order to enable us to share in His sufferings and consequently enjoy fellowship in His glory. 22 cf Leon Morris,p 377 https://coptic-treasures.com/ Third: The shepherd often holds a shepherd’s cane which is shaped as a U at the top. This is intended to lift a lamb if it falls into a hole. Similarly, the Lord holds His Cross, which symbolizes every manner of divine tenderness, and which also indicates the severity and punishment necessary for our constant progress. Fourth: A shepherd often seeks the shade at noontime and sits and plays on his flute while the sheep gather around him. One of the features of the shepherd is his joy amid the troubles and heat of temptations. Similarly, we find in our Shepherd the source of real joy. Fifth: The shepherd is intensely concerned about one lost sheep more than the remaining ninety-nine. He does not rest until he brings it back to the fold (Matt 18:12-14; Luke 15:3-7). * ‘I am the good Shepherd’: the Lord speaks here about suffering and underlines that it brings salvation to the world. He was not obliged to come; therefore He presents the model of the shepherd and the hired servant once more23. St. John Chrysostom. * The Lord speaks of Himself as the ‘Shepherd.’ He also says that He is the ‘Door.’ Both are mentioned in the same place: “I am the Door’ and ‘I am the good Shepherd.’ At the head, He is the door and in the body [7, 11]… He is the Shepherd…the one who enters through the door is the Shepherd; whereas the one who goes through another way is a thief and burglar who misguides, scatters, and destroys. Who is the one who enters through the door? He is the one who enters through the Lord Jesus Christ. Who is that one? He is that person who emulates the Lord’s sufferings...24 * Were the (apostles) shepherds? They definitely were shepherds. So how can there be one shepherd? As we have stated earlier, they were shepherds as they were members of the Shepherd. The rejoiced in that Head and under His Head, they enjoyed full harmony together. They lived with one Spirit and in unity with one Body. Therefore they all belonged as members of that one Shepherd25. *What is the meaning, therefore, of presenting the only good Shepherd to the good shepherds, other than teaching the concept of unity in the good Shepherd? The Lord has clarified this meaning throughout His service. Here we remind you, our beloved ones, of the Gospel words: “Listen to what I present of you: I have told you “I am the good Shepherd’ because all the others- the good shepherds- are My members.” One Head, one Body, one Savior. This applies to everyone who embraces the shepherds, and the shepherds of the Shepherd, and the flock under their care. This is exactly what the apostle says in 1 Cor. 12:12: “ For as the body is one and has many members, but all the members of that one body, being many, are one body, so also is Christ.” Therefore, this is all about the Lord Jesus Christ: for a good cause, He embraces within 23 Hom 59. PG 59:349 24 Sermon on N T Lessons, 87:3,4 25 St Augustine: On the Gospel of St John, tractate 46: 7 https://coptic-treasures.com/ Himself all the good shepherds. They constitute the One who says: “I am the good Shepherd.’ I alone and all the others with Me are united together. He who shepherds without Me, shepherds against Me: “He who does not gather with Me scatters abroad” (Matt 12:30). Let us hear how this unity has brought greater strength, for He says: “And other sheep I have which are not of this fold”, [16]26. * We ask and implore you, in the name of His saints, to love the Church as in a marital relationship. Love the good Shepherd for the Bride is most beautiful. She never deceives anyone and does not seek to destroy anyone. Also pray for the scattered sheep: that they may come and get to know Him; that they may love Him and become one flock under one Shepherd27. St. Augustine * How could I not love you who have loved me so greatly? Although I am black, you have laid down your life for the sake of your sheep (John 15:13). You are their Shepherd. No one has greater love than this; for you have sacrificed your life to grant me salvation. Tell me, then, where is your pasture? When I find the pasture of your salvation, I will be filled with the heavenly food. Without this no one can attain eternal life. When I run to you, O Divine Source, I will drink for you have made it to overflow in order to water and refresh all who come to you. Upon striking your side with the sword, water and blood gushed out immediately (John 19:34). Whoever drinks from it becomes a source of living water springing up into eternal life (John 4:14). As you shepherd me, I will rest peacefully during noontime and in the light where there is no shade. There is no shade at noon for me as the sun sends its rays straight downwards. Yet you will make the light of noontime a comfort to those you feed and you will gather your children in your bed (Luke 11:7). No one deserves to rest at noontime except the Son of light and day (1 Thes. 5:5). The person, who has separated himself from the darkness of the night until the dawn, will rest at noontime with the Son of righteousness (Matt 4:2)28. St. Gregory of Nicea “But he who is a hireling and not the shepherd, One who does not own the sheep, Sees the wolf coming and leaves the sheep and flees; The wolf catches the sheep and scatters them.” [12] This flock is exposed to savage wolves that deceive, capture and destroy (Act 20:29). It is 26 Sermon on NT Lessons, 88:5 27 Sermon on NT Lessons, 88:10 28 Song of Songs: St Gregory of Nicea. Translated into Arabic: Dr George Nawar, 1993, Sermon 2 https://coptic-treasures.com/ also exposed to thieves who capture the sheep to offer them as sacrifices to the enemy of goodness; or who steal their food. Often the wolves appear in sheep’s clothing (Matt 7:15) In both verses 12 and 13, the Lord tells us abut careless shepherds. He calls them ‘hirelings’ because they serve in return for money or reward and not out of true love for God’s people. Their greed for money or for food is what drives them to shepherding. Truly, those who serve the altar eat of the altar; those who preach the Bible also live by it. However, their hearts are concerned with the salvation of souls and not with what they could gather as a reward for their ministry. * The Lord proclaims that He is just as His Father. He, like Him, is the Shepherd and the sheep belong to Him29. St. John Chrysostom The hireling who flees upon seeing a wolf and abandons the flock commits a mistake. The ‘Mishnah’ states that the shepherd is obligated to face one wolf, yet vindicates him if he is faced by two or more wolves since he cannot deal with such a situation. As a hireling he has no obligation to protect the flock, if he were attacked by two or more wolves, since his life would be exposed to danger. * The hireling works as long as he does not see a wolf approaching, and as long as he does not see a thief or a burglar. However he escapes as soon as he catches sight of any of these… Hirelings ascend through another path... for they ascend an account of their pride… Those who are not in union with the (Church) have another path: they are arrogant and seek to corrupt the flock. Now note how they ascend. They state: we are the ones who sanctify, absolve, and choose the righteous… The wolf is the devil that lies down and waits to deceive. His followers are also deceivers. It has been truly said that they wear sheep’s clothing; while they are intrinsically savage wolves (Matt 7:15). The hireling may find a person engaged in evil conversation, or in soul destructive emotions, or in corrupt and defiling acts; and yet he says nothing to him- such as ‘you are committing sin’, or reprimanding him in order to save him from losing what is good for his soul. Strangely, that hireling seems to be an important influential person in the Church (who expects to receive benefits since he is a hireling). We believe that this is the meaning of “the hireling when he sees the wolf coming (he) leaves the sheep and flees. He does not even tell the wrongdoer: “You act wickedly.” This does not constitute merely taking physical flight but a flight of the soul. The one we see physically standing there has, in this situation, escaped in his heart. Seeing a wrongdoer and not telling him “You are committing sin” indicates condoning and agreeing 29 Homilies on St John, 59:3 https://coptic-treasures.com/ with that person’s acts30. * The hireling here does not possess a good character. However, he is useful in other ways or he would not be called a hireling. Neither would he have received a wage from his employer. Therefore who is that hireling who is blamed and yet is useful too? There are some who serve in the church and St. Paul tells us the following about them: “…for all seek their own, not the things which are of Christ Jesus” (Phil 2:21). What does ‘seek their own’ imply? It refers to those who do not love the Lord unconditionally; for they seek temporal benefits and profits, and lust to be honored by men. * There are hirelings among us too. Yet only God knows about them for He examines and reveals what is in their hearts31. * Let us be aware of the fact that even hirelings are useful. It is true that there are many within the church who seek earthly benefit. However, they also preach about the Lord Jesus Christ and through them the voice of the Lord is heard. As a result, the sheep follow the voice of the Lord who speaks through the hirelings. In this manner, the sheep do not follow the hirelings, for they actually follow the voice of the Lord who speaks through the hirelings. The Lord Himself indicated the need to listen to the hirelings in these words: ‘The scribes and Pharisees sit in Moses’ seat. Therefore whatever they tell you to observe, that observe and do, but do not do according to their work” (Matt 23:2-3). What does He say other than that we should listen to the voice of the Shepherd as He speaks through the hirelings?32 * Listen to the apostle as he is overwhelmed by such matters. He states that some preach the Bible out of love, while others out of some ‘weakness’ and not sincerely (Phil 1:16-18). However, what they preach is the truth, whereas the preachers themselves are not upright. Why is the person who preaches the truth not upright? Because he is not seeking God and is seeking some other benefit from the Church. Seeking God is an act of purity as God is the legitimate husband of the soul. Praying God for other things besides Him indicates an impure intent while seeking God. Notice, my brethren, that when a wife loves her husband on account of his wealth she is impure. Evidently, she does not love her husband but loves his gold. If she loved her husband, she would have loved him in his nakedness and poverty. If she only loved him due to his wealth, what would happen if he became suddenly poor? She would probably reject him for she did not love the man but loved his riches. Had she truly loved her husband, she would have loved him all the more when he became poor for she would love compassionately as well33. * We need to love God who created the wealthy man, rather than love the wealthy man: God 30 Sermon on NT Lessons: 87:20 31 St Augustine: On the Gospel of St John, tractate 46:5 32 St Augustine: On the Gospel of St John, tractate46:6 33 Sermon on NT Lessons, 87: 9 https://coptic-treasures.com/ promises to give us Himself and nothing else. Find something that is more precious than Him and He will grant it to you. The earth, the heavens, and the angels are beautiful, yet the beauty of the Lord, their creator, exceeds all beauty. Therefore, those who preach God as the loving God; and those who preach Him for His sole praise are the shepherds of the flock and not the hirelings. The Lord Jesus Christ desires this kind of purity from the soul and He accordingly tells Peter:” Peter, do you love Me” (John 21:16). What does ‘do you love Me’ imply? Are you pure? Is your heart free of adultery? Do you seek Me and not personal gain from your church? If you are truly pure, then ‘tend My sheep’ for you can therefore be a shepherd and not a hireling34. * The shepherd preaches the Lord Jesus Christ in truth; whereas the hireling preaches in pretense (Phil 1:18) as he seeks some other benefit. Yet both preach the Lord Jesus Christ…and Paul, who is a shepherd himself, is glad to have hirelings. Indeed, these work when they can and they are useful as long as they are able to preach... It is rare for the (apostle) to find a shepherd among many hirelings, for the shepherds are few whereas the hirelings are numerous. Yet, what does the Word say about hirelings? “Assuredly, I say to you, they have their reward” (Matt 6:2). What does the apostle say about the shepherd? ‘If anyone cleanses himself…will be a vessel of honor, sanctified and useful for the Master, prepared for every good work’ (2 Tim 2:26). … not prepared for certain matters, but “prepared for every good work”35. St. Augustine “The hireling flees Because he is a hireling and does not care about the sheep.” [13] St. Augustine likens the hirelings to fences covered with thorns and the vines bearing grapes lean on them. These hirelings work as ministers for their own benefit. However, we need to enjoy the grapes of the vine which is supported by the thorns. Indeed, these grapes are the fruit of the vine, not of the thorns. The apostle presents an example of these thorns which support the vine: “Some indeed preach Christ even from envy and strife and some also from good will. The former preach Christ from selfish ambition, not sincerely…only that in everyway, whether in pretense or in truth, Christ is preached; in this I rejoice, yes and will rejoice” (Phil 1:15-18)36. *This is where the difference lies between the shepherd and the hireling: one seeks his safety regardless of the sheep; while the other seeks the well being of the sheep regardless of his own needs. In the past, Ezekiel reprimanded the (hirelings) and said:” woe to the shepherds of Israel who feed themselves! Should not the shepherds feed the flocks?” ( Ezk 34:2 LXX). Indeed, they failed to do so and this is the worst kind of wickedness. It is the root of all other evil as the 34 Sermon on NT Lessons, 87:10 35 Sermon on NT Lessons, 87:11 36 cf St Augustine: On the Gospel of St John, tractate 46:6 https://coptic-treasures.com/ following words reveal: ‘The weak you have not strengthened, nor have you healed those who were sick, nor bound up the broken, nor brought back what was driven away, nor sought what was lost for they looked after themselves and not after the sheep’ (refer to Ezk 34:4). St. Paul also reveals the following: ‘…for all seek their own, not the things which are of Christ Jesus” (Phil 2:21); and “Let no one seek his own, but each one the other’s well being (1 Cor 10:21)37. St. John Chrysostom * A person becomes an hireling when he occupies the position of a shepherd yet does not seek the benefit of the souls. He aspires to attain earthly benefits and rejoices in receiving the honor of high posts. He follows the temporary tendencies and enjoys the honors offered to him: These are his rewards … such a person cannot stand and act when the flock is endangered. As he now receives honors and enjoys temporal benefits, such a person fears fighting dangers which could cost him the loss of what he loves… When a wicked person invades the company of humble believers, he becomes that wolf that attacks the flock as he tears their minds with temptations. Besides, such an hireling cannot endure the responsibility of protecting the flock The soul is destroyed while such a person indulges in earthly benefits. Such an hireling has no zeal to fight temptations. He has no love that drives him. While all his concern is to get external benefits, he carelessly allows internal damage to happen to his flock38. St. Gregory the Great “I am the good shepherd, I know My sheep And am known by My own.” [14] The Psalmist interacted with the Lord and good Shepherd in the Psalm of the Shepherd (Ps 23) where he reveals the extent of the Lord’s supreme cares for His flock. Good shepherding reveals reciprocal love and acquaintance between the shepherd and his flock. The Shepherd knows his flock based on his closeness to them rather than on more regimental knowledge drawn from scholarly books. He relates to his sheep and they relate to Him, and so they become his subjects who are qualified to know Him. God knew Abraham, Isaac and Jacob, therefore He called Himself “The God of Abraham, the God of Isaac, the God of Jacob.” Paul knew his great Shepherd and considered Him his Lord and God! It is through such loving shepherding that every sheep in the flock hears his shepherd who assures him and says:” I will be his God and he shall be My son” (Rev 21:7). The Shepherd knows His own sheep for He watches them attentively and lovingly. He knows them, therefore He gladly sacrifices Himself for them. St. John accordingly, says: ‘We love Him because He first loved us” (1 John 4:19). St. Paul also says: “But now after you have 37 Homilies on St John, 60:1 38 Hom 15. Forty GospelS Homilies https://coptic-treasures.com/ known God, or rather are known by God” (Gal 4:9). The loving eyes of the Shepherd draw the sheep’s eyes to Him. Just as the shepherd shows his love by his practical acts and union with them, so the sheep get to know Him and find pleasure in uniting with Him. This is the new covenant: The covenant based on love between God and His subjects. Hence they comprehend the words of their shepherd who says: “I know whom I have chosen” (John 13:18).The flock respond with firm faith in the shepherd and say with the apostle: “…for I know whom I have believed and am persuaded that He is able to keep what I have committed to Him until that day” (2 Tim 1:12). *The Lord is the good Shepherd. What kind of shepherd was Peter? Was he not a good shepherd? Did he not lay down his life for his sheep? And who was Paul? And who were the other apostles? What about the blessed bishops and martyrs?... What about St. Caprianus? Were not all these good shepherds? Yes, they were all good shepherds. However, it is not merely because their blood was spilled, but because it was spilled for their sheep. They humbly laid down their lives out of love and without any haughtiness. What do you say, O Lord and good Shepherd? For you are the good Shepherd as well as the good sheep. What do you say? Grant us ears and help us to comprehend. The Lord says: “I am the good Shepherd.” What about Peter? Was he not a shepherd or was he evil? Indeed, he was a shepherd and a good one. Yet he is truly nothing compared to the power of the Shepherd of shepherds and His goodness. Yet, Peter was a shepherd and he was good. Besides, all the others who are like him are good shepherds39. * The Lord Jesus Christ is the door I pass through to come to you. Through Him I have access to your hearts rather than to your homes. I enter through the Lord. He is the Lord within me and he is the One you desire to hear. Why do you seek to hear the Lord through me? Because you are His flock and you have been bought by His Blood. You know your worth - it is not paid through me; yet I am the instrument that preaches Him. It is He, He alone, who is the Buyer and He has poured His precious Blood- the precious Blood of the One who is without sin40. St. Augustine “As the Father knows Me, even so I know the Father; I lay down My life for the sheep.” [15] The Lord did not only desire to sacrifice, even die, for the sake of His sheep; but as a good Shepherd, He also confirms: “I lay down My life for the sheep.” He actually fulfilled the plan of sacrifice. He offered His life as a ransom to buy the sheep. He bought the sheep and He was killed as He loved them. The flock is not brought as an offering on behalf of the Owner as in the Old Testament. Conversely, the Owner presents Himself as an offering for the sheep. * “I am known by My own…as the Father knows Me, even so I know the Father.” The Lord’ words ‘I will relate to My sheep and they will adhere to Me’ indicate how He will relate to His sheep and how they will respond to Him. It all begins with the manner by which the Lord 39 Sermon on NT Lessons, 88:6 40 St Augustine: On the Gospel of St John, tractate 47:2 https://coptic-treasures.com/ and Father knows His true only begotten Son, the fruit of His essence; and how the Son knows the Father, who is the true God. He forms Him out of Himself. Similarly, if we strive to belong to Him, we will be considered part of His family and His children. Truly, we are His offspring (Acts 17:29) and we carry the name of the Son. It is all because of Him who proceeds from the Father and born of God, a true God, who became man and took our nature except for sin41. St. Cyril the Great * He is the Father who knows that He begat Him. He also knows that He is born of Him. In brief, let us refer to the words of the Bible: ‘No one knows the Son except the Father. Nor does anyone know the Father except the Son’ (Matt 11:27; John 10:15; 17:25)42. St. Cyril of Jerusalem * The Lord Jesus Christ knows the Father Himself and we know Him through the Lord Jesus Christ…for He says: “No one has seen God at anytime. The only begotten Son, who is in the bosom of the Father, He has declared Him (John 1:18). This is how we get knowledge as He reveals it to us43. * Remember that the Lord Jesus Christ is the Door and the Shepherd. He presents himself as the door in order to be revealed. He is the Shepherd too, who allows us to enter through Him. Truly, my brethren, as a Shepherd, the Lord grants his followers (members in his Body) the power to become like Him. Peter, Paul, all the other apostles, as well as all good bishops were shepherds. Yet, none called himself the “Door.” The Lord distinctly used the term to refer solely to Himself. In short, Paul did the work of a good shepherd as he preached about the Lord Jesus Christ. He could do so because he had already entered through the ‘Door.’ However, the unruly flock began to cause divisions, and to open other doors… then Paul said that he was not a door: “was Paul crucified for you? Or were you baptized in the name of Paul?” (1 Cor 1:12-13) St. Augustine “And other sheep I have which are not of this fold, Them also must I bring And they will hear My voice; There will be one flock and One Shepherd.” [16] The good Shepherd presents to us in this passage a confirmation of the unique and reciprocal knowledge that exists between the Father and the Son. It is the sign that indicates their unity in thought, will, and work (their oneness in the Divine Essence). This is a model of the knowledge that exists between Him and ourselves: we are His beloved followers who find their eternity by submitting to His will and power; and by working through and by Him! The Lord then speaks about the other sheep that are from other nations. These are the sheep that He will gather with those of the house of Israel to form one flock under One Shepherd. The Lord confirms His positive role in acquiring the Gentiles as His people. He says: “…Them also must I bring” as indeed, He is the One who offers His Blood as the price for 41 PG 74. 653 AB 42 Essay 4:7 43 St Augustine: On the Gospel of St John, tractate 47:3 https://coptic-treasures.com/ salvation. It is He who works, through His Spirit which is within people, to attract them to Himself. Yet, this does not occur against their will. He opens the hearts of His believers and so enables them to love all mankind. All are invited to enjoy the protection of the Lord Jesus Christ, the Savior of the world. At the same time, the Lord confirms His all-inclusive plan in order to destroy the haughtiness of the Jews. They imagined the Messiah would come to them alone, and that they were the unique flock of God. Therefore, they considered the Gentiles as dogs among the flock. By saying ‘I must’ the Lord confirms the obligation of love. His Divine love obligates Him to offer His life gladly as a sacrifice to redeem His flock. The Lord will bring everyone from all the nations to the true pasture- to the one holy Church. He will open the heavenly gates of the Church for all to enter in. After having been lost in the desert for so many years, the Lord will claim them all as His own since they are the flock that He has created. He is concerned about their salvation and offers His Blood as a ransom for their redemption. Thus he restores them to honor and glory. These sheep, whatever their origin, for they will come from many Gentiles nations, will hear the voice of the One Shepherd and believe in Him. Faith is the outcome of listening. Therefore, they will be attracted to Him and be united as members in one body with one Head. The apostle says: ‘There is one body and one Spirit, just as you were called in one hope in your calling; One Lord, one faith, one baptism, One God and Father of all, who is above all, through all and in you all’ (Eph 4:4-6). In this manner, the unity of the flock is achieved, or the unity of the church, through the oneness of the Shepherd. * It is as though the Lord is saying: Why are you astonished to see these people following Me. My sheep hear My voice; when you see other sheep following me and listening to My voice, you will be greatly amazed. * ‘Them also must I bring’: the word ‘must’ does not mean ‘necessity.’ It is a proclamation of what will truly take place. It is as though the Lord is saying: ‘Why are you astonished that these people follow Me when My sheep hear My voice? Indeed, you will see others following Me and hearing My voice and their amazement will be greater.’ Do not be confused when the Lord says: ‘not of this fold’ for the difference is in the law only. St Paul says: “neither circumcision nor uncircumcision avails anything” (Gal 5:6) “Them also must I bring’ [16]. The Lord reveals that both have strayed and intermingled. They were without shepherds for the good shepherd had not yet come. He therefore proclaims their unity in the future when they will become one flock. This conforms with Paul’s declaration: .”.. so as to create in Himself one new man from the two” (Eph 2:15)44. St. John Chrysostom * ‘Tell me, O you whom I love, where you feed you flock? Where you make it rest at noon? For why should I be as one who veils herself by the flocks of your companions? (Song of Solomon 1:7) 44 Homilies on St John, 60:2. PG:353 https://coptic-treasures.com/ Where do you go to pasture, O Good Shepherd who carries all the sheep on your shoulders? Indeed, you are truly carrying one sheep on your shoulder and that is our human nature. Show me the green pastures Lead me to the still waters (Ps 23:2) Guide me to filling food Call me by my name (John 10:16) so that I may hear your voice. I am your sheep: Grant me eternal life45. St. Gregory of Nicea * The Lord confronted the Pharisees in various ways. In this passage, He enables them to perceive that they are about to lose their role as shepherds of His people as He Himself will take charge of their needs. He indicates that the intermingling between the flocks of the Gentiles and those who reveal good will among the people of Israel would be His concern and that His rule would embrace all and not the Jews alone. His light will shine over the whole world. He wants the true knowledge of God to be known, from the beginning, not to Israel alone, but that it may spread to all who live under the heavens46. St. Cyril the Alexander * There are two boats (Luke 5:2) out of which the Lord called His disciples. These point to the two nations (the Jews and the Gentiles). When they pulled in their nets, they caught a huge amount of fish that almost caused the nets to break. The Bible states: ‘They filled both boats.” The boats symbolize the Church. Although she consists of two nations yet they are united together in the Lord even though they come from distinct and different places. We would like to mention here the two wives who had one husband, Jacob: Leah and Rachel are symbols for these two nations (Gen 29:23, 28). So are the two blind men who sat on the road side and the Lord granted them vision (Matt 20:36). If you search through the Bible carefully, you will find that the churches are really one church. They are not two and there are symbols to indicate this fact in many parts of the Bible47. St. Augustine *Finally, the offerings that are presented to God proclaim that the gathering Christian adhere together through inseparable love. That explains why the Lord called Himself the Bread, whose body is formed out of the union of many grains. This is a reference to His people who are united into one. Similarly, the Lord calls the pressed wine, produced from the clusters of grapes and very small grapes, integrating together as His unique Blood. In the same manner, the Lord indicates that this mixture of sheep constitutes one unified people48. St. Caprianus, the Martyr “Therefore, My Father loves Me, 45 Song of Songs: St Gregory of Nicea. Translated into Arabic: Dr George Nawar, 1993, Sermon 2 46 PG 74:656 c. 47 Sermon on the NT, 87:6 48 Letter 67 Asturcia….:2 https://coptic-treasures.com/ Because I lay down My life that I may take it again.” [17] Those who believe that the Father possesses the feature of divine Justice, while the Son has divine mercy are mistaken. These imagine that the Son is filled with love for mankind and that He has offered Himself as a sacrifice of love to remove the anger of the Father. Moreover, some Gnostics in the second Century believed that the God of the New Testament (the Son) came to save the world from the God of the Old Testament because He is an angry God! Here St. John confirms that the offering of the Lord Jesus Christ arises from the Father’s love to us. It is the fruit of the reciprocal love between the Father and the Son. This is because divine love is a feature of the Holy Trinity and is not solely a feature of one hypostasis to the exclusion of the other two in the Trinity. The only begotten Son is the object of the Father’s love since the beginning of all time. He became incarnate in fact and enjoyed the Father’s love as the Son of Man who offered His life as a sacrifice on men’s behalf. He willingly became a servant and sacrificed Himself for the sake of the world in order to win and bring men to God, His Father. This is expressed in these words about the suffering and faithful servant: ‘Behold! My servant whom I uphold, My elect in whom My soul delights! I will put My Spirit upon Him; He will bring forth justice to the Gentiles’ (Is 42:1). Through the divine plan, He offered Himself as the ‘way.’ By entering into Him, we share with Him the feature of practical sacrificial love and trustworthiness. Hence we participate in His crucifixion and death to become a source of joy to the Father through Him. Through his sacrifice, the Lord Jesus Christ redeemed mankind and brought them to his Father. By uniting with him, we are granted the glorious power of being sacrificed and crucified with Him. The Lord speaks about His death when He says: “I lay down My life”; and about His resurrection as He says “take it up again.” He has the power and it would have been impossible for all the forces of darkness to act in any manner without His permission. He has the power to lay down His life and to take it up again. In this simple manner, the Lord presents death and resurrection: there is no fear in facing death and no astonishment when we contemplate His resurrection. * “….because I lay down My life”: may the Jews no longer boast for they cause trouble yet they possess no power. Let them arouse trouble as much as they want; yet if I did not want to sacrifice My life, what would be the result of such disturbance?! The Jews should not boast that they have won; for it is the Lord who has willingly sacrificed Himself... You know the words of the Psalm: “I lay down and slept; I awoke, for the Lord sustained me” (Ps 3:5)… It is My pleasure to do so… However, glory must be offered to God the Father; to encourage us to glorify our Creator, https://coptic-treasures.com/ the Psalm says: ‘I awake for the Lord sustained me.’ Do you think that the Lord Jesus Christ was deprived in any way of His power: whether the power to die or not, or the power to rise up again? These words could be misinterpreted if they are not properly understood… read this verse in the Bible: “Destroy this temple and in three days I will raise it up.” The Evangelist adds and says: ‘But he was speaking of the temple of His body’ (John 2:19-21)49. * By the power of the Word, He lay down Himself and takes it up again by that same power of the Word50. * “This command I have received from My Father” [18]: The Word did not receive the command in words, for in the Son -The only Word of the Father- rests all commands. When it is said that the Son receives from the Father what the Son in essence possesses, the implication is that He grants Him the life already indwelling in Himself (John 5:26). Thus the Son has life in Himself. He does not lack any power which the Father has not given to his begotten Son. The Father has not added any gifts and as though the Son was imperfect at birth. The Begotten of the Father is wholly perfect and He carries all the blessings at His birth. In this manner, the Son has been granted equality with the Father and He was never begotten in a state of inequality with Him51. St. Augustine * What other statement could reflect such a level of perfect human features than this. We consider our Lord a beloved One because He died on our behalf? What is the consequence? Was He not beloved before that? Did the Father begin to love Him and we were the cause of the Father’s love to Him? They said that He was a stranger to the Father; that He was a deceiver who had come to kill and destroy. That is why the Lord told the Jews: ‘There is nothing that obliges Me to love you; yet the Father loves you. Besides, He loves me too because I lay down My life for you.” The Lord wishes to underline a further point and that is that He did not come against his own will. If that were so, how does My act result in love?52 St. John Chrysostom “No one takes it from Me, But I lay it down of Myself. I have power to lay it down, I have power to take it again. This command I have received from My Father.” [18] He lays Himself down to take it up again, for He is the Holy God who will not see corruption (Ps 16:10). He became incarnate by His own will. He delivered Himself and so offered His Body to be a sacrifice. In this manner, He would receive it from the Father as a glorified Body. As a result, He opens to us the Door of the resurrection since He Himself is ‘The 49 St Augustine: On the Gospel of St John, tractate 47:7 50 St Augustine: On the Gospel of St John, tractate 47: 13 51 St Augustine: On the Gospel of St John, tractate 47:14 52 Homilies on St John, 60:2 https://coptic-treasures.com/ Resurrection.’ Through that, He has granted us the right to enjoy the glorified body that is enabled to share with the soul her heavenly glory. The Lord stresses that His death is achieved by His full willingness. He holds the power to die and to arise. Such a sacrifice is the reason for His joy as well as for the joy of the Father. He submitted the matter into the hands of the Father in total obedience in order to fulfill His will. The Father’s will is one and the same as the Son’s will. *The Lord desired to eat the Passover (Luke 22:15); to willingly offer His life as well as take it up (John 10:18). Thus His desire has been fulfilled. St. Augustine *He lay down His life in order to glorify us. However, He possessed the divine authority to lay it down and to take it up too… His goodness is evident here: He voluntarily lays His life downnow you also observe His authority to take it again53. St. Ambrose * As they often sought to kill Him, He told them: ‘Unless I want that to happen, you will work in vain.’ Through the first preposition, He gives proof to the second: Through His death, He gives proof to the Resurrection. This is what makes it all strange and amazing. Both have been put into a new perspective that defies the norm. Let us reflect carefully on the Lord’s words: “I have power to lay it down.” Who does not possess the power to lay down his own life? Any person has the ability to kill himself. However, The Lord said that this was not so, yet how can it be? “I have the power to lay it down in this manner and no one can do so without My will.” Such an authority does not belong to mankind, for we do not have authority to lay it down by any means other than by killing ourselves. If we were to fall into the hands of enemies and they had the power to kill us; then they would kill us even against our will. This is not true in the case of the Lord Jesus Christ; for even though others conspired against Him, He still had the power not to lay His life down. Indeed, He is the sole One with the power to lay down His life. He revealed that He possesses that same authority to take it up again. Do you not observe how He used the first instance to prove the second one: How by His death, He revealed that His Resurrection cannot be questioned?54 * The Lord says: “This command I have received from My Father.” If you were to ask the Lord: ‘What is this command’; He would answer: “It is that I die on behalf of the world.” St. John Chrysostom * The Lord informed us in advance that during His sufferings he would separate His soul from His body voluntarily: “I lay down My life that I may take it again. No one takes it from Me, but I lay it of Myself. I have power to lay it down, I have power to take it again.” [17,18] Indeed, David the prophet – according to St. Peter’s great interpretation- perceived the 53 On the Christian Faith, Book 2:25-26 54 Homilies on St John, 60:3 https://coptic-treasures.com/ Lord and said: ‘For you will not leave my soul in Hades, nor will you allow Your Holy One to see corruption’ (Ps 16:10; Acts 2:27,31). For His divinity -before His incarnation, after His incarnation, and after His sufferings- is not subject to change. He is, as always, the same at all times- with the same nature. He will remain as He is forever. When he became incarnated, the Almighty completed the plan for our benefit: He temporarily separated the soul from the body. However, this occurred without the separation of the Divine from either of them. Both (soul and body) which were once united, were reunited through Him once more. Hence he grants all humanity a new beginning; and an example of what will occur in the Resurrection of the dead. All the corrupt will be raised in incorruption and all the dead transformed into living beings55. St. Gregory, Bishop of Nicea “Therefore, there was a division again among the Jews because of these sayings.” [19] This is the third time that a division occurs among those listening to the Lord Jesus Christ (John 7:43; 9:6). It is due to the enemy of goodness who is doing everything to spoil the Lord’s work. The Lord spoke about His practical endeavor to sacrifice all His life for His sheep and to die that they may live. Some could not bear this supreme divine love and so they imagined the Lord was driven by the devil to speak these words, or that He had a deranged mind. While the Lord desires to grant us eternal glory, some resist and abuse Him. The Pharisees led the crowds to reject His words and therefore there was a division among them. And many of them said: “He has a demon and is mad. Why do you listen to Him?” [20] Some accused the Lord of being possessed by a devil and that He was mad. So why listen to Him? He was unaware of His words and was just hallucinating. Until today, this is the same accusation raised against the Lord Jesus Christ. As He speaks through all those who witness to the truth and speak of the heavens and eternity; listeners still regard such speakers as unrealistic and deceptive The Pharisees even belittled those listening to Him since they encouraged Him to spread His teachings. Non-believers are not satisfied with merely rejecting the divine word. They ridicule Him and urge others to resist Him. Often, they consecrate their energies to oppose those who listen to Him and say: “Why do you listen to Him?” * They became ice cold towards the sweetness of His Love and burned with the desire to harm Him. They stood at a great distance away from Him while they were right next to Him56. St. Augustine 55 Against Eunomius 2:13 56 St Augustine: On the Gospel of St John, tractate 48:2 https://coptic-treasures.com/ * Every good virtue, and above all gentleness and meekness, purify us and make us to be different from wild beasts. Virtue makes us worthy to compete with the angels. That is why the Lord often speaks about this and commands us to be gentle and humble. He not only speaks about that, for He also teaches us these through His acts… these people called Him a demon and a Samaritan. They sought to kill Him and threw stones at Him… In spite of that, he did not reject them; and although they conspired against Him, He answered them with great humility57. St. John Chrysostom Others said: “These are not the words of one who has a demon. Can a demon open the eyes of the blind?” [21] This group could not tolerate the subjection of the Lord to humiliation and insult of being a demon; even though they might not have believed that He is the Messiah, the Son of God. Indeed, His teachings did not embody the violence and corruption of Satan and his kingdom. Moreover, Satan would be unable to do His Miracles and deeds. *The Lord does not deny that He is possessed by a demon. He remained silent as He had already presented through His deeds the proof of who He is. Therefore, there was no need to reprimand them especially that there were those who opposed the others. So the people were split and confronted each other. That is not the only reason why the Lord remained silent. He also tolerated their insults with great gentleness in order to teach us the degree of His gentleness and patience. St. John Chrysostom 2- Unity with the Father Now it was the Feast of Dedication in Jerusalem and it was winter. [22] Here we also find a discussion between the Jews and the Lord Jesus Christ within the temple. It was the Feast of Dedication, Hanukkh, in the winter. This feast celebrated the memory of Judas the Maccabean and his deeds in 164/165 B.C. He had purified the temple from the corruption that occurred under Antiochus Epiphanies, the Syrian, three years earlier (1 Mac 4:36-59). Antiochus had forced the Jews to worship idols and forbade the circumcision of children, and observation of the Sabbath. This Feast is mentioned in greater detail in 2 Mac 1:18. The Jews regarded the return to freedom as though they had risen from the dead to enjoy life again. In memory of this, they celebrated a yearly feast on the twenty-fifth day in the month of Kisleu. This parallels approximately the beginning of the month of December. The feast extends for nine days amid great lights. This feast is celebrated not only in Jerusalem, as other feasts are, but everyone celebrates in his own area as is the case with the Feast of Purim (Esther 9:19). As the Jews were celebrating the Feast of Dedication of the temple [22], the Lord proclaimed that 57 Homilies on St John, 61:1 https://coptic-treasures.com/ He is the One whom God had dedicated and sent into the world [23]. And Jesus walked in the temple, in Solomon’s porch. [23] Then the Jews surrounded Him and said to Him: “How long do you keep us in doubt? If you are the Christ, tell us plainly.” [24] The Lord was walking in the temple, in Solomon’s porch. This lies in the eastern part of the house of nations, which is the largest house in the area of the temple, it surrounds the inner buildings. This does not mean that it was Solomon who had constructed it since the temple had been destroyed and then rebuilt. However, it continued to be called Solomon’s temple after the name of Solomon- the first one who had built it- due to his great fame. The Lord walked alone as one would do who is interested in observing the actions of the Council of the Sanhedrin, They were gathered there; and where we are told: ‘God stands in the congregation of the mighty; He judges among the Gods. How long will you judge unjustly and show partiality to the wicked? (Ps 82:1-2). He walked there to offer help to every needy person. He answered all questions in order to open the door to all who wished to walk with Him in the porch. On the eighth day of the Feast, the Lord was asked if He is the Messiah, and He answered: A- The flock know the real Messiah, His divinity and His mission [25-27]. B- He saves His flock and gives them safety and peace [28-29] C-The Lord confirms the Oneness of Essence with the Father. The Jews realized that the Lord Jesus Christ was equating Himself with the Father [30-31]. D- He defended His divinity through His works and through prophecies in the Holy Bible [32-39]. E- If the Jews considered their judges to be gods [34-39] because they represented God, then why do they stumble and find difficulty to recognize the true Son of God whom the Father has sent? [36] He had come to His house and His Father’s house. He had come to serve all the souls who sought Him. However, they banded together, as one man, with wicked intention; and asked Him why He kept them in doubt and if He is the Christ to tell them so. Some interpreters consider that the question conveyed an evil accusation. It is as though they were saying: Why are you drawing people’s hearts and encouraging a spirit of cheating and deception? Absalom did that when he rebelled against David his father, and tried to snatch away his throne. Or as though they were saying: why do you deceive the simplehearted in order to win them as your disciples? The question appeared to be good and as though they really wanted to learn the truth. They knew that the Messiah would be a king. But they believed, according to their minds, that He would be an earthly king. Therefore, they asked Him to give them a clear answer to that effect. This would enable them to report Him as someone who is a rebel and traitor to the Roman authorities. https://coptic-treasures.com/ The Jewish leaders did not blame themselves for their own corrupt hearts and minds. They blamed the Lord who attracted the crowds and some of the leaders; therefore causing confusion and division in the council of the Sanhedrin. They lay the blame on the Lord and accused Him of leaving them in doubt and confusion. Rather than blame themselves for not accepting the truth, not wishing to learn, they blamed Him. It is as though the Jewish leadership was seeking to pick a quarrel with Him: “How long do you keep us in doubt”? How long will you attract our souls? Be clear and proclaim your Identity! His works bore witness that He is the awaited Messiah. However, they probably needed a clear declaration in order to convict Him once He would state that He is the awaited Messiah. Some interpreters find that the question was a true reflection of their inner conflict. On the one hand, they sensed His holiness- perceived through His deeds; and they recognized His stature. On the other hand, they feared for their positions; and their corrupt souls prevented them from accepting Him. They wanted a Messiah shaped according to their whims; one who would achieve and grant their temporal aspirations. They desired to appear as individuals who sought knowledge. Although St. John the Baptist witnessed clearly before them; the heavens declared the Lord’s identity. The Lord also spoke to them and declared that He is the light of the world, the good Shepherd and the giver of eternal life. Moreover, all His deeds witnessed to His Person. Some interpreters find that the word ‘us’ is used here to denote ‘our lives.’ They draw on the use the Lord made when He said: “I have power to lay (My life) down” to convey His death. Some Jews may have felt that the Lord’s teachings about loving and forgiving one another would utterly destroy their lives as a Jewish nation. Caiaphas expressed this when He said: “If we let Him alone like this, everyone will believe in Him, the Romans will come and take away our place and our nation” [11:48). *The Lord perceived their intentions when they asked their wicked question. They had surrounded Him and asked: “How long do you keep us in doubt.” It appeared as though they asked out of zeal to learn. However, their purpose was devious and corrupt and filled with hidden ulcers… they were not asking with the intent to learn which seemed to be their goal58. St. John Chrysostom Jesus answered them: “I told you and you do not believe. The work that I do in My Father’s name, they bear witness of Me.” [25] The Jews asked for a clear and frank answer- a yes or a no- This was impossible since their concept of the ‘Messiah’ was totally different from those in His divine Plan. In spite of that, the Lord Jesus Christ put His finger on the problem: They did not lack the knowledge, but they lacked the will to believe in His works that witnessed to His Person (John 14:11). So the problem lay within them and not in the need to reveal Himself to them. In order to efface their excuses, the Lord indicated that He had informed them previously by words as well as by deeds. He had proclaimed previously that He is the Son of God and the Son of Man who possesses the power of 58 Homilies 61. PG 59:361 https://coptic-treasures.com/ life within Himself; and that He has the Authority to judge... Does this not refer to the Messiah? They pretended that the Lord had left them in doubt; but He confirmed that they were not willing to believe. He referred to His deeds and His life- for He is the One with no sin- His deeds and His acts testify to the reality of His unique Person. On the one hand, the Lord desires to present all true knowledge- on condition that the person seeking it is sincere- just as He did with the Samaritan woman (4:26); and with the man born blind (29:35-38). Some of His followers recognized Him from the start (1:41); while others gathered around Him when they realized that He is the awaited Messiah. The Lord had previously proclaimed to the Jews: “… before Abraham was, I am” (8:58), and consequently they wanted to stone Him. They had heard enough about His identity and so they accused Him of blasphemy since He had equated Himself to God (5:18). * The Lord here reveals to the Jews that His deeds speak more loudly and more clearly than His voice and words. St. John Chrysostom “But you do not believe, Because you are not of My sheep, As I said to you.” [26] The Lord puts the blame on them because they had deprived themselves from belonging to his flock. Therefore, how could they recognize Him? They did not belong to His flock due to their lack of faith and not due to lack of evidence to His Person. They had no excuse. There existed a flock that believed in the Lord Jesus Christ as a result of His words and deeds. They recognized His voice which gives meaning to their lives. This flock condemned unbelievers who lacked faith and had not joined the Lord’s flock. Moreover, they neither recognized Him as the awaited Messiah, nor His voice. Consequently, they followed other shepherds. * It is as though the Lord was telling the Jews the following: ‘You have not followed Me because you do not belong to my flock and not because I am not a Shepherd. The Lord said these words in order to encourage them to want to become His own sheep. He wants to wake them up and plant this desire in them59. St. John Chrysostom *The Lord answered and stated that He is the Son of God. How did He answer? Listen: Jesus answered them, “I told you, and you do not believe. The works that I do in My Father’s name, they bear witness of Me. But you do not believe, because you are not of My sheep” [25-26]… they are sheep through faith. They are sheep by following the Shepherd. They do not belittle their Savior. They are sheep as they enter through the Door and as they go in and out to find pasture, and they are sheep as they enjoy eternal life. But what is the implication of these words: “…you are not of My sheep” [26]. The Lord perceived that they had chosen eternal destruction and would not receive eternal life through His Blood!60 St. Augustine 59 Homilies on St John, 61:2 60 St Augustine: On the Gospel of St John, tractate 48:4 https://coptic-treasures.com/ “My sheep hear My voice And I know them And they follow Me” [27] The Lord presented to them the marks of His flock. These are they that hear His voice and recognize that it belongs to their Shepherd. They know the sound of His love and care. Therefore they adhere to Him and get acquainted with Him in new depths. They qualify to be recognized by Him and as the apostle says: “The Lord knows those who are His” (2 Tim 2:19). *This is the pasture- remember the words of the Lord earlier: “They will go in and out and find pasture.” We enter into the faith and go out when we die. As we enter through the door of faith, we- as believers- quit the body. By going out through the same door we can find pasture; that good pasture is called eternal life. In this pasture, no leaf is dry for all plants are green and flourishing. There is vegetation that is said to be evergreen and it is found and exists only there61. St. Augustine “And I give them eternal life, And they shall never perish; Neither shall anyone snatch them out of My hand.” [28] In order to convince them of the misery that sets in as a result of rejecting to adhere and belong to Him, the Lord presents the positive aspect. These are the gifts of a blessed life which His flock enjoys. In other words, they enjoy a heavenly eternal life. In contrast, life on earth is full of fatigue and pain. His flock are protected by the Holy Spirit and the enemy cannot touch them. The Psalmist accordingly says: ‘This poor man cried out and the Lord heard him, and saved him out of all his troubles. The angel of the Lord encamps around those who fear Him and delivers them’ (Ps 34:6-7). The Lord knows His flock well: He knows their needs as well as the resistance of the devil who faces them. However, they are protected in Him. The Lord offers here the gift of eternal life to those who believe in Him. Besides, He reveals the security that they enjoy in Him; for they are kept safely in His hand. This is something they would not enjoy if they changed to the teachings of the Pharisees. By joining the Lord’s flock, believers are granted protection which they could never get through any other means. St. Paul says in this context: ’For the gifts and the calling of God are irrevocable’ (Rom 11:29) The flock of the Lord are a gift that the Father delivers into the hands of the Son; and they remain safely in His hands as well as they rest in the hands of the Father. In other words, they are protected by the Holy Spirit who is the Spirit of the Lord Jesus Christ as well as of the Father. The word ‘perish’ is used here to indicate the fearsome eternal destruction. Consequently, being saved from such a destiny cannot be over evaluated. The word ‘snatch’ 61 St Augustine: On the Gospel of St John, tractate 48:6 https://coptic-treasures.com/ indicates violent action used against a person. No one can protect us from such violence except the powerful Hand that holds and shields us. * ‘… shall never perish’ [28]…. what can the wolf do? What can a burglar- a thief do? They can only destroy those who are singled out for destruction. The apostle says of such sheep: ‘The Lord knows those who are His’ (2 Tim 2:19); and ‘for whom He foreknew, He also predestined… whom He predestined, these He also called; whom He called these He also justified; whom He justified, these He also glorified’ (Rom 8:29-30). The wolf does not snatch any of these sheep, neither can a burglar steal them, nor can a thief kill them62. St. Augustine “My Father, who has given them to Me, is greater than all; No one is able to snatch them out of My Father’s hand.” [29] St. Ambrose explains that the Holy Spirit is the spirit of the Father as well as of the Son. He is the Hand of both Father and Son. Hence, the sheep hear the Lord’s voice and no one can snatch them from the Father, or the Son, or the Holy Spirit63. *The Lord Jesus Christ says: “… no one is able to snatch them out of My Father’s hand”: in this manner He indicates that His hand and His Father’s are one in terms of power and in essence for they are the same. His words “…neither shall any one snatch them out of My hand, My Father, who has given them to Me…” are intended for the Jews so that they would not accuse Him of being disobedient to God. St. John Chrysostom * Are the Father and Son one hand, or can we say that the Son Himself is the Father’s hand? If we understand that ‘the hand’ stands for power, then the Father and Son have one and the same power. However, if we understand it in the same way used by the prophet: .’.. to whom has the arm of the Lord been revealed?’ (Is 53:1); then the arm of the Father is the Son Himself. Yet, we should not understand this as though God had a human form, or that He has human physical members. Indeed, we should comprehend that all things were made through Him64. St. Augustine I and My Father are one.” [30] The Lord does not say ‘I and My Father are identical’ But ‘I and My Father are one.’ This indicates a union of love and work as well as a union in the essence. Therefore it is a unique unity which no other creature can attain. Indeed, this union is the supreme model of union to which an adherer to God aspires as he seeks to unit with Him. This discussion about unity is related to the care of the Son and Father watching over a 62 St Augustine: On the Gospel of St John, tractate 48:6 63 Of the Holy Spirit, 16:114 64 St Augustine: On the Gospel of St John, tractate 48:7 https://coptic-treasures.com/ believer: no one can snatch a believer out of the hands of the Son or the Father. It is as though divine care is a unique entity of love between the two icons of the Father and the Son. The ultimate purpose of this care is to make believers carry this icon/ hypostasis of unity. *The Lord Jesus Christ proclaims: “I and My Father are One.” He uses the word “One” as there is no separation of authority or of nature. Yet, he uses in another place the word “We”: He does so in order to make us realize that the Father and the Son are united in one nature without mingling in the elements/hypostasis: thus we believe that the perfect Father gave birth to the perfect Son65. St. Ambrose * Understanding needs to come after faith so that it is the reward of faith…66 * The Lord says and that truly: “I and My Father are One.” What does ‘One’ imply? That we are one in nature and in essence67. St. Augustine * “I and My Father are One” [30]. The Lord then adds: .”.. the Father is in Me and I in Him” [Jn10:38], in order to clarify, on the one hand, the Divine Unity; on the other hand, the Unity in Essence. Hence, both are One. Yet, this is not like a (one) object that can be split into two. Moreover, it is not like someone who is called by two names- once ‘the Father’ and another time ‘the Son’…. for the Father is Father and cannot be the Son and the Son is the Son and cannot be the Father…. Thus they are two beings or hypostasis. Nevertheless, they are one in nature: for the begotten is not unlike His Father: He is in His image and all that the Father has are the Son’s too (John 16:15). Therefore, the Son is not another God since He did not come from outside... Otherwise there would be many other gods. Both are one in their being, one in nature and one in divine unity. As we have explained, the rays are the light and not a source other than the sun or other than the light. They do not result from participation with the light but they are wholly and intrinsically begotten of the light, so such a child is ultimately one with the light- no one can say that there are two lights. Although the sun and the rays are two things, yet the rays of the sun that give light to everything through the rays are one68. St. Athanasius the Apostlic The Jews could tolerate the Lord Jesus Christ so far; but they could no longer bear to hear Him say: ‘I and My Father are One.’ you can see that the Jews understood what the Arians could not. They were angered by this saying and felt that He could not have said these words ‘I and My Father are One’ unless it implied equality between the Father and the Son69. * The Word of God came to mankind to transform them into gods; therefore, what would the Word of God who resides Himself in God be other than God? 65 On the Christian Faith, Book 1:1:9 66 Sermon on NT Lessons, 89:1 67 Sermon on NT Lessons, 98:2 68 Discourses against the Arians, 1:23 (3,4) 69 St Augustine: On the Gospel of St John, tractate 48:8 https://coptic-treasures.com/ If mankind become gods through the Word of God and if by having fellowship with Him they become gods, then could the one through Him they have access to fellowship be any other but God? If the lights that shine are gods, could the light source that gives light not be God? You have been enlightened by the light, therefore you have become numbered as children of God. If you drew away from the light you would fall into doubt and find yourselves in darkness. However, that light does not come near (to be enlightened) for He cannot withdraw from Himself70. *Sometimes we may say: “We live in God and He lives in us”; but can we say: ‘We and the Father are one?’ We live in God because God embraces us; God lives in us because we have become altars of God... Yet, could you say: “He who has seen has seen the Father” in the same way that His only begotten Son said it (John 14:9)... ‘I and My Father are one”? Get acquainted with the supreme distinction of the Lord and with the gift granted to the servant. The distinction of the Lord is equality with the Father and the gift of the servant is fellowship with the Savior71. St. Augustine Then the Jews took up stones again to stone Him’ [31] For the second time, His opponents wanted to stone the Lord Jesus Christ. According to them, He had blasphemed and so deserved to be stoned. He had claimed His oneness with God. The Jews did not comprehend His real identity and therefore could not bear His words. The unique unity between the Father and the Son, which is at the core of the divine Shepherd’s work, is the source of our inner enlightment, of our comfort and our inner peace. This unity was unacceptable to the Jews - indeed they considered this as blasphemy against God. The sin of blasphemy is a killing and deadly sin in the Jewish faith. There is no need to bring the accused to judgment or to hear his defense and the person is punished immediately. The Mishnah mentions that if a person steals a holy vessel, he can be punished without judgment by those who are eager to do so. The same thing applies if a priest serves before a defiled altar. The Mishnah states that his brothers, the other priests, do not bring him before a court but he is carried out of the temple by the younger priests who then smash his brain with clubs. It is a terrific sin that deserves a horrible punishment. With that same understanding the Jews considered that there was no need to bring to Lord to be judged. Indeed, they went outside the temple building to find stones, picked them up and carried them to stone Him. They did not have any consideration for the holy place itself or that it was not right to execute stoning in its vicinity. Their anger was so strong and their pretense to be zealous for God’s glory drove them to behave in this manner. Jesus answered them “Many good works I have shown you from My Father. 70 St Augustine: On the Gospel of St John, tractate 48:10 71 St Augustine: On the Gospel of St John, tractate 48:10 https://coptic-treasures.com/ For which of those works do you stone Me?” [32] The Lord did His divine acts as a living testimony to His identity. These are stronger than discussing and using words. Indeed, these are an easier means to understand the truth. What does the Lord intend to use the words ‘from My Father’? Would it not be enough to have said: ‘Many good works I have done?’ he actually intended to confirm that He and the Father work together. The same work the Son does proceeds from the Father. If the Holy Son declares that His good acts come from the Father then how much more should the weak creation declare that all goodness found in us to the grace of God that works within us? The Lord defied them saying: “…which of you convicts Me of sin?” (John 8:46), and no one could answer back. So how could they stone someone whom they could not convict for even one sin? The Lord says: “For which of those works”, in other words ‘which kind of acts’ that no other creature in heaven or on earth can do since they are acts pertinent to God Himself. The Jews answered Him, saying: “For a good work we do not stone you, But for blasphemy and because You, being a man, make yourself God” [33] The Jews could not deny the works done by the Lord. However, they were unable to tolerate His words as they considered that He had dared to equate Himself to God. They said to Him: “You, being a man, make yourself God”; whereas the Evangelist proclaims throughout his whole gospel that the Lord Jesus Christ became Man while He is truly God. Jesus answered them: “Is it not written in your law; I said you are gods?” [34] The word ‘your law’ is used here in its broad sense as it refers to the whole Old Testament. The quote of the Lord is taken from Psalm 82:6; and it is directed at the Hebrew Judges who represented the authority of God. The Psalmist goes on to say: ‘But you shall die like men and fall like one of the princes’ (Ps 82:7). Since this was said about the Judges of the Old Testament, then what could be said about the Lord Jesus Christ whom God has sanctified and consecrated to save the world? In using the word ‘your law’, the Lord does not intend to break away from the law. Indeed, He regards it to be the Word of God which cannot be criticized or dismissed [35]. * God has not only created us from nothingness, but He has granted us unconditional life with God through the free gift of the Logos. However, mankind has rejected spiritual matters and has become corrupted through Satan’s deceitful lies. Consequently, their corruption has doomed them to die and have become corrupt in nature. Yet, God planned to open an escape from that natural condition by granting mankind fellowship with the Logos. In this manner, their goodness is being restored. When the Logos lives among mankind, they will not die on account of their natural state https://coptic-treasures.com/ of corruption. In this context, Wisdom says: ‘When God created us, He did not intend for us to die; He made us like Himself. It was the Devil’s jealousy that brought death into the world…’ (Wisdom 2:23)72. * The Lord Jesus Christ became Man in order to make us gods. He revealed Himself in the flesh so that we may comprehend the plan of the invisible Father. He tolerated humiliation from men, so that we may inherit everlasting life. While He Himself was untouched by harm in any manner- since He is above all sufferings and incorruptible, as He is the Logos and God Himself, He comforts men who suffer and all those for whom He underwent all this humiliation. He protects them throughout all pain they endure for His sake73. * Indeed, the Lord became incarnated so that we may become gods. He proclaimed Himself by appearing in the flesh to enable us to comprehend the thought of the invisible God. He accepted shame to grant us the inheritance of incorruption74. St. Athanasuis the Apostlic * “You are gods, and all of you are children of the Most High”: For this end the Word of God became incarnated. The Son of God became the Son of Man. Hence, when the man enters into the Logos and accepts to be adopted, he becomes the Son of God. There is no other way that we can attain incorruption and immortality. But how could we have acquired incorruption and immortality, unless incorruption swallow up corruption and immortality annihilate death and so enabling us to be adopted as children?75 St. Iraneus * Listen to the words of the Psalmist: ‘I have said: You are gods; all of you are children of the Most High’ (Ps 82:6). God calls us with this intention: so that we do not become human beings. Rather, God wants to be in a better condition when we are no longer human. This is possible if we first recognize the reality that we are human beings, only then can we humbly progress to such heights. We need to be cautious and should not believe that we are worthy while we are unworthy. Otherwise, we will not only lose what we are but we will also not attain the stature we do not possess76. St. Augustine “If He called them gods, to whom the Word of God came And the Scripture cannot be broken, Do you say of Him whom the Father sanctified and sent into the world, “You are blaspheming”; because I said: “I am the Son of God?” [36] * What are the Lord’s words concerning such an attitude: ‘ If those who receive this honor through grace do not find it wrong to call themselves gods, then how is it that you reprimand Me 72 On the Incarnation 4 (5) 73 De Incarn. 54 (3) 74 Oratio de Incarnatione Verbi, 54. PG 25:192 BC 75 Adv. Haer 3:19 (1) 76 St Augustine: On the Gospel of St John, tractate1:4 https://coptic-treasures.com/ who naturally am the Son of God?’77 St. John Chrysostom * Someone may wonder: If the Father has sanctified the Lord Jesus Christ, was there a time when He was not sanctified? The Father has sanctified Him in the same manner by which He conceived Him. When He was begotten, He received the power of being sanctified for the Father conceived the Son in holiness. If the Holy One (the Son) had been sanctified before, then how could we say about God the Father “… hallowed be your Name…”?78 St. Augustine “If I do not do the works of My Father, do not believe in Me. [37] But if I do, though you do not believe Me, believe the works, That you may know and believe that the Father is in Me and I in Him.” [38] The Lord Jesus Christ invites His opponents to consider and examine His works so that when they perceive that they are done by His Father, they would believe in Him. By examining His deeds, they will know and believe. The verb occurs in the Greek language and conveys ‘you will begin to know’ or ‘you will come to know.’ Some writers interpret the word ‘you may believe’ as ‘you will continue to know theses matters.’ Hence, it is not enough to know the beginning of such knowledge; but it is necessary to continue learning. * Believe, therefore, that God’s presence is evident in (the Lord’s deeds). Do you believe in deeds and not belief in the presence (of the Doer)? Then from where do the deeds spring if they are not preceded by His presence?79 St. Ambrose * Do you not see how the Lord testifies and gives proof that there is nothing in Him that denotes that He is less than the Father and that He is equal to Him in every way. The similarity in the deeds, and as they speak for themselves, act as a proof of His uncontested authority80. St. John Chrysostom Therefore they sought again to seize Him, But He escaped out of their hand. [39] Instead of speaking with Him, their only answer was to make another attempt to catch and kill Him. ‘And He went again beyond the Jordan To the place where John was baptizing at first And there He stayed.’ [40] Of their own full freedom, they were able to accuse Him unjustly, to plan to catch and kill Him, 77 Hom 61. PG 59:364 78 St Augustine: On the Gospel of St John, tractate 48:10 79 On the Mysteries, 3:8 80 Hom 62. PG 59:369 https://coptic-treasures.com/ and to arouse anger against Him. However, they could not overcome Him and achieve their plan because they had not been allowed by God to do so up to that moment. * It was the habit of the Lord Jesus Christ to withdraw quickly after speaking strong words. He did so to alleviate their anger. By distancing Himself, the pan of their fury would calm down. This is what the Lord did at that time. St. John Chrysostom *They had failed to catch Him as they had lost their grasp on faith. The Word became flesh, yet it was not hard to save His body from physical hands. In order to grasp the Word in your mind you need to perceive the Lord Jesus Christ correctly.81 St. Augustine 3- The Lord Jesus Christ at the Place of His Baptism Then many came to Him and said: “John performed no sign, But all the things John spoke about this Man were true” [41] Due to the hostility they displayed towards the Lord Jesus Christ, He traveled to the other side of the Jordan and to the place where St. John the Baptist use to baptize those who came to him. He went there not out of fear He would be killed. He had come to the world to save the world through the Cross; but that had to be at a specific time. That place held great memories for the Lord Jesus Christ and his disciples. This where St. John the Baptist had witnessed about the Lord, saying: “Behold! The lamb of God who takes away the sins of the world.” Probably, those who lived in the area still remembered and repeated St. John’s testimony. St. John had been martyred and passed away, yet the fruit of his testimony appear even after he had left this world: the inhabitants remembered and hade believed in the Lord Jesus Christ. St. John had not done one single miracle, yet they believed his testimony without the need for miracles. *Since the Jews had believed St. John the Baptist who had not done even one miracle, then it would be logical to find them believing in the Lord Jesus Christ. Just watching His miracles indicates the sublime nature and greatness of the Lord Jesus Christ. St. John Chrysostom And many believed in Him. [42] * Due to His many deeds they were attracted to Him. Moreover, they remembered St. John the Baptist’s words when he said: “He who is coming after me is mightier than I” (Matt 3:11). They had also heard the Voice from the heavens and had seen the Holy Spirit that had appeared as a dove. St. John Chrysostom 81 St Augustine: On the Gospel of St John, tractate 48:11 https://coptic-treasures.com/ Meditations Inspired by John, Chapter Ten May You carry Me in the Palm of Your Hands and Wash me in Your Blood! * In the midst of the persistent roaring world, I see a glowing face; I hear a gentle inviting voice! It is Your face, who is fairer than mankind! It is Your unique voice that attracts all my feelings! You are the good Shepherd, the beloved of my soul! * You are the Shepherd, the Door and the Guardian. You are the Shepherd who walks before me, in order to kill every savage wolf. You are before me to lead me into your unique heavenly pastures. You are before me to ascend on the Cross, in order to wash me with Your pure Blood! You carry the staff to kill my enemies and with it You punish me tenderly and gently; You lead me to come into Your embrace. You carry a flute to proclaim Your joy in me. Then Your joy overwhelms me, O source of all happiness. *You are the Door and the Guardian How can we enter into the Father’s embrace except through You? O Door of the Divine embrace? Is there any other door but You by which to enter? You are the Guardian, You lead me to You. You enclose me within You. Thus the enemy cannot enter in with me or touch me! *How can I repay such unique and supreme care? Grant me union with You, and then I will become a shepherd through and with You! I will love You and so shepherd Your sheep through and with You! My joy will be complete as many will be saved and I will find pleasure in sharing with You the spirit of true shepherding. * Your care has made you willing to die and rise again. By Your power you sacrificed Yourself and delight those in the graves. Grant me the glory of sharing Your Cross with You. Grant me the goodness as I enjoy Your Resurrection! *On the Feast of Dedication You walked in Solomon’s porch. Now the porch of the King of Peace is within me. May You enter and walk, so that I may walk with You and hear Your voice May You celebrate a constant feast of renewal upon Your altar that is within me! * May you proclaim within me that You are One and equal with the Father. I believe, O my Lord, for I have seen and enjoyed Your deeds! https://coptic-treasures.com/ Your works witness to You You have turned my grave into an altar You have transformed my heart into Your heaven. You have turned my darkness into light. You have proclaimed Your presence within me! What more could I desire!
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