| Holy Eucharist The central place among the Sacraments of the Orthodox Church is held by the Holy Eucharist - the precious Body and Blood of our Lord Jesus Christ. The central place among the Sacraments of the Orthodox Church is held by the Holy Eucharist – the precious Body and Blood of our Lord Jesus Christ. In modern times the Holy Eucharist is celebrated in the Orthodox Church at the following Liturgies: 1. The Liturgy of St. John Chrysostom – the usual Liturgy of Sundays and Weekdays. 2. The Liturgy of St. Basil the Great – celebrated on the Sundays of Great Lent and certain Feast Days. 3. The Liturgy of St. James the Brother of the Lord – celebrated on October 23 (St. James’ Day) in certain places only (e.g., Jerusalem). 4. The Liturgy of the Presanctified Gifts – celebrated on Weekdays of Great Lent and Holy Week. (At this Liturgy there is no consecration of the Holy Gifts, but rather Communion is given from the Gifts consecrated on the previous Sunday – hence Pre-sanctified.) The Savior Himself said, I am the bread of life; he who comes to Me shall not hunger, and he who believes in Me shall never thirst… If any one eats of this bread he will live forever; and the bread which I shall give for the life of the world is My flesh (John 6:35,51). At the Last Supper, Jesus took bread, and blessed, and broke it, and give it to the disciples and said, ‘Take, eat; this is My body’. And He took a cup, and when He had given thanks He gave it to them, saying, ‘Drink of it, all of you; for this is My blood of the new covenant, which is poured out for many for the forgiveness of sins’ (Matt. 26:26-28; cf. Mark 14:12-16; Luke 22:7-13; 1 Cor. 11:23-30). This institution of the Eucharist by our Lord is the means whereby we become united with Christ and with each other as a church, for, as St. Paul says, the goal of every Christian is to grow up in every way into Him Who is the head, into Christ, from Whom the whole body, joined and knit together by every joint with which it is supplied – makes bodily growth and upbuilds itself in love (Eph. 4:15-16). This is so since Christ is the head of the Church, His body, and is Himself its Savior (Eph. 5:23). We become part of the Mystical Body of Christ by our communion of the Holy Eucharist. As St. Paul says: The cup of blessing which we bless, is it not a participation in the blood of Christ? The bread which we break, is it not a participation in the body of Christ? Because there is one bread, we who are many are one body, for we all partake of the one bread (1 Cor. 10:16-17). |
| Thus, like most of this Gospel, we lack sufficient external data to verify or falsify this passage from a strictly historical perspective; the stories do not appear in the Synoptics and the language is Johannine. The images employed, however, are certainly consistent with the Synoptic portrait of the historical Jesus (whether John received them as entire stories or wove together images from Jesus tradition or elsewhere). Jesus elsewhere spoke of wolves as false prophets (10:12; cf. Matt 7:15; cf. Matt 10:16; Luke 10:3) and the shepherd who cares sacrificially for his sheep (Matt 18/Luke 15:4–5). Other images such as robbers ( Mark 11:17 ; Luke 10:30) and gates (Matt 7:13–14; Luke 13:24–25) are frequent enough in other teachers» illustrations that the «coherence» is less significant. 7206 «Knowing the Father» (10:14–15) resembles a passage in Q (Matt 11/Luke 10:22). Historically, then, one finds here, at the least, verisimilitude of substance, albeit in Johannine idiom. 3B. The General Background of the Sheep and Shepherd Image (10:1–10) Scholars have proposed various backgrounds for Jesus» teaching about the sheep. Some have argued for a gnostic, 7207 especially Mandean, background. 7208 As we argued in our introduction, however, a demonstrable Mandean background for anything in the Fourth Gospel is virtually impossible, since the earliest extant Mandean sources are over half a millennium later than the Fourth Gospe1. Indeed, the late Mandean «parallels» probably reflect some dependence on John here. 7209 By contrast, Gods intimacy with his flock is clearly an OT image (e.g., Isa 40:11; Ezek 34:12–16 ), and where John goes beyond this he may reflect the early Christian development of the intimacy theme (e.g., in Q, Matt ll:27/Luke 10:22). 7210 While the OT background is paramount, John " s audience would also think of what they knew of shepherds. Less informed members of his original audience, new to the Jewish and Christian conceptual realm, would have at least recognized various affective associations with the shepherd image. Some in the western Mediterranean would have recalled nostalgically «the idyllic life of» shepherds, 7211 but a more widespread perception, especially among urban dwellers, was one of suspicion, since many perceived shepherds «as rough, unscrupulous characters, who pastured their animals on other peoplés land and pilfered wool, milk, and kids from the flock.» 7212 Yet the nature of Jesus» comparisons in the passage will evoke especially the pictures of shepherd as «leader» rather than as unscrupulous. |
| Like the rest of the Fourth Gospel, John here insists that Jewish believers remain faithful to the God of Israel through fidelity to Jesus, not through satisfying the synagogue leadership (12:42–43). This is because Jesus is God " s faithful agent; he neither spoke (14:10; cf. 16:13) nor acted (5:30; 8:28, 42) on his own (12:49), but only at the Father " s command (12:49; see comment on 5:19). 7989 By again reinforcing the portrait of Jesus as God " s faithful agent, John reminds his hearers that their opponents who in the name of piety opposed a high view of Jesus were actually opposing the God who appointed him to that role. «The Father " s commandment is eternal life» (12:50) is presumably elliptical for «obedience to the Father " s command produces eternal life,» but also fits the identification of the word (1:4), Jesus» words (6:68), and knowing God (17:3) with life. For John, the concept of «command» should not be incompatible with believing in Jesus (6:27; cf. 8:12; 12:25), which is the basis for eternal life (3:15–16; 6:40, 47; 11:25; 20:31); faith involves obedience (3:36; cf. Acts 5:32; Rom 1:5; 2:8; 6:16–17; 15:18; 16:19, 26; 2 Thess 1:8; 1Pet 1:22; 4:17 ). Jesus always obeys his Father " s commands (8:29), including the command to face death (10:18; 14:31); his disciples must follow his model of obedience to his commandments by loving one another sacrificially (13:34; 14:15, 21; 15:10,12). 7803 Matthew " s stirring of «the entire city» (Matt 21:10), however, may invite the reader to compare this event with an earlier disturbance of Jerusalem (Matt 2:3). 7804 Sanders, Jesus and Judaism, 306; Catchpole, «Entry.» In favor of reliability, see also Losie, «Entry,» 858–59. 7805 In view of ancient patronal social patterns, Jesus» numerous «benefactions» would also produce an entourage, seeking favors, that could potentially double as a political support base, exacerbating his threat to the political elite (DeSilva, Honor, 135). 7806 Also for Matthew (Matt 21:10–11); in Luke those who hail him are disciples (Luke 19:37, 39); even in Mark, where «many» participate, those who go before and after him are probably those who knew of his ministry in Galilee ( Mark 11:8–9 ). This may represent a very different crowd from the one that condemned him (Matt 27:20–25; Mark 15:11–14 ; Luke 23:13, 18, 21, 23)–certainly in John, where the condemning «Jews» are the «high priests» (19:6–7, 12–15). |
| One might question whether John " s interpretation remains consonant with the Jesus tradition here. Would such universalistic sentiments derive from the historical Jesus in any sense? Jesus did, after all, avoid the cosmopolitan, Hellenistic cities of Galilee 5085 and seemed less than eager to accommodate Gentiles who came to him ( Mark 7:27 ; Matt 8:7; 15:23–24). 5086 But the early Christians may have been correct that Jesus» reticence stemmed from his immediate mission rather than his lack of concern (e.g., Mark 7:27 ; Rom 15:7–12 ); some other secure elements in the Jesus tradition probably indicate a concern for Gentiles. 5087 Faith in the crucified Jesus yields eternal life (3:15–16), 5088 life initiated at a birth from above (3:3–5). Although this was by definition eschatological life ( Dan 12:2 ), John employs a present active subjunctive in 3to indicate that through faith a person experiences the birth that initiates the new, eschatological life. 5089 (For further discussion of «eternal life,» see the section on «life» in our introduction.) In the context of the whole Fourth Gospel, however, it becomes clear that mere «signs-faith» can prove inadequate (e.g., 2:23–25); though sometimes starting with signs-faith, one must develop the sort of faith that perseveres to the end (8:31–32,59), that ultimately trusts Gods gift of eternal life so fully that it is prepared to relinquish the present life (12:25; cf. 12:9–11). Modern readers of 3:15–16 who assume that it rewards passive faith with eternal life, apart from perseverance, read these verses in accordance with a very modern theological understanding that is utterly foreign to their Johannine context. 5090 «Perishing» (πληται; cf. 6:27, 39; 10:10, 28; 11:50; 12:25; 17:12) applied naturally to physical destruction (e.g., Mark 3:6 ; Matt 8:25; Acts 5:37; 27:34), but already had long appeared in early Christian texts for eternal destruction (Matt 10:28; 18:14; Rom 2:12; 14:15 ; 1Cor 1:18; 8:11 ; 2Cor 2:15; 4:3; 2 Th 2:10; 2Pet 3:9 ; probably Luke 13:3, 5; Jude 11). 5C. Saved from Condemnation (3:17–18) |
| Portas ergo reserari iussit.» 11. 11–16 cf Faber: «Ingressi autem hostes recta urbem pertransierunt, nihil hostiliter molientes, imo quasi neminem oppidanorum videntes. Sur. torn. 4.» Смирение 4 . Taken from Faber, Dominica 10 Post Pentecosten, No. 4 «De variis orandi ritibus», sect. 5 «Cur prostrato corpore oremus»: «Si enim Leo, generosum animal, prostratis parcit, speramus etiam Deum nobis reconciliandum, cum prostrati ipsum oramus, ut qui iam non pugnare volumus. sed gratiam imploramus.» Published in I.P. Eremin, «Poêtieskij stil» Simeona Polockogo,» TODRL, VI (1948), p. 131. Смирение 5 . Taken from Faber, ibid., sect. 6 «Cur inclinemus caput»: «Inclinamus caput, et incurvamus corpus, oculosque in terram demittimus, uti Publicanus in hodierno Evangelio [viz. Luke 18.9–14], aliique... Rem terrenam [inquit Caesarius Episcopus Arelat. ho. 30.] ab homine terreno quaerimus, et prope usque ad terram nos humiliter inclinam us: et a Deo rem issionem peccatorum et aetemam requiem inquirentes, ne capita nostra inclinare dignamur. " ’ Смирение 6 . Taken from Faber, ibid., No. 9 «Documenta [on the Gospel for the day, viz. Luke 18. 9–14]», sect. 1 «A Christo disce:... 3. primos saepe fieri Ultimos et contra»: «Bonus initio fuit Pharisaeus, cum bona opera fecit, sed quando ea per superbiam collutulavit, malus effectus est. Vicissim malus initio fuit Publicanus. cum mala patravit, sed quando ea per poenitentiam et humilitatem delevit, bonus tandem evasit. Recte ergo Optatus Milevit. 1. 2. adversus Donatistas ait: Meliora sunt peccata cum humilitate, quam innocentia cum superbia.» Смирение 7 . Taken from Faber, Dominica 4 Post Pentecosten, No. 10 «Mysteria [on the Gospel for the day, viz. Luke 5 .1–11]», sect. 6 «Cur ait Petrus: Exi ame Domine». 11. 1–10 cf Faber: «Quare Petrus ait: Exi a me, Domine? Respondetur, id dixisse ex humilitate, considerata Christi Domini potentia et magnitudine, sui ipsius vero vilitate et indignitate; se enim utpote peccatorem et vilem homuncionem indignum reputabat, qui Christum in navi sua haberet, tarn sibi praesentem... Nam hoc ipso, quo te humilias et indignum iudicas tanta Christi familiaritate, dignus ea efficeris, et Christus se ad te libentius demittit, qui non modo non exiit a Petro, id postulante, sed potius eum bono animo esse iussit, et socium sibi individuum assumpsit.» 11. 11–12 cf Faber: «B. Virgo nominabat se ancillam Domini, et Dominus earn elegit in matrem.» 11. 13–16 cf Faber: «Ioannes Baptista indignum se dicebat, qui solveret ei corrigiam calceamentorum; et Dominus elegit eum in suum Baptistam.» II. 17–20 cf Faber: «Indignum se reputabat publicanus, qui in penitiora templi intraret et oculos ad caelum attolleret, et Dominus praetulit eum Pharisaeo.» The reference in 11. 21–4 to the centurion (cf Matt. 8.8) appears to be Simeon " s own addition. |
| The response of confusion (6:40–41) stems from an inadequate hermeneutic; they knew Jesus according to the flesh but missed his genuine identity, which could be understood only by the Spirit ( John 3:3, 11–12 ; cf. 2Cor 5:16–17 ; Matt 11:25; 16:17; Luke 10:21). 6172 Their grumbling (6:41; cf. 6:61; 7:32) recalls the grumbling of Exod 16:2, 6173 but in that case Israel grumbled before receiving the manna, whereas these hearers complain after receiving bread and the invitation of the ultimate satiation for their hunger. 6174 Perhaps because of their attitude at this point, these Galileans finally receive the ironically pejorative title «Jews,» that is, «Judeans.» 6175 The rejection of Jesus based on familiarity with him (6:42) undoubtedly reflects historical tradition ( Mark 6:1–6 ; Matt 13:53–58), 6176 while also serving John " s particular emphasis (1:11). Johns readers probably know the virgin birth tradition, which is earlier than either Matthew or Luke (their testimonies appear in accounts independent from one another), and if John does know this tradition (see comment on 7:41–42), 6:42 may presuppose the reader " s knowledge that the crowd " s claim to knowledge reveals ignorance. 6177 But John is more interested in their ignorance of Jesus» ultimate place of origin. That other outsiders admit ignorance of his place of origin (7:27) makes the present inadequate claim to know his place of origin all the more ironic. Jesus notes that the Father draws some to him (6:43–44), using biblical language for God drawing Israel to himself in the wilderness or the exile ( Jer 31:3 ; Hos 11LXX); 6178 the reader later learns that the Father draws such adherents through the proclamation of the cross ( John 12:32–33 ). 6179 Only those whom the Father gives to Jesus «come» to him in faith (6:37, 44). Jewish prayers such as the fifth benediction of the Amidah recognized God " s sovereignty even in granting repentance (cf. Rom 2:4 ). 6180 Like most of his Jewish contemporaries, John felt no tension between predestination and free wil1. 6181 Antinomies were in any case standard fare both in Greco-Roman rhetoricians and in Jewish writings. 6182 Because of increasing cosmic fatalism in late antiquity, philosophers had to begin defending a doctrine of free will previously taken for granted, and early Christian commentators likewise proved careful to emphasize that Jesus» statements do not deny free wil1. 6183 |
| 6457 E.g., Homer I1. 15.612–614; 16.441; see further the discussion on John 2:4 . 6458 E.g., Homer Il. 6.487–488. 6459 Excepting his military victories (Pss. So1. 17:21–25); Martyn, Theology, 96. But on new-Moses signs of some of the «signs prophets,» see our introduction, pp. 270–72. 6460 Martyn, Theology, 93. 6461 Tilborg, Ephesus, 101–7, suggests that John " s audience will read «high priests» through the lens of those in Ephesus; but even uninformed Ephesian readers would know of Jewish high priests (cf. Acts 19:14), and believers might know them from the gospel tradition preserved in the Synoptics. Still less likely is Derrett " s association of «rulers» in 7with cosmic powers («ρχοντες»); though this association appears in some passages (see Keener, Paul, 64–65), «rulers» were normally human (e.g., Rom 13:1 ). 6462 Despite the same Greek term as in Luke 4(and CIJ l:xcix; 1:124, §172; Leon, Jews, 190), these bear no relationship with the hazzan of the synagogue (cf. Stambaugh and Balch, Environment, 49); the term had a broader usage ( Prov 14:35 ; Isa 32:5; Dan 3LXX; Wis 6:4; John 18:3,12, 18,22,36; 19:6 ; Matt 5:25; Mark 14:54,65 ; Luke 1:2; Acts 5:22,26; 13:5; 26:16; 1Cor 4:1 ). John 7:32, 45–46 refers to the templés Levite police (Jeremias, Jerusalem, 210); see also comment on 18:3. 6463 Cf. here also Von Wahlde, «Terms,» 233. Probably by the end of the second century, the head of the rabbinic movement could dispatch troops, authorizing arrests of wayward rabbis (p. Hor. 3:1, §2; Sanh. 2:1, §3, though probably fictitious). 6464 See Keener, Matthew, 351–53, 538–40. 6465 Thus Pharisees and chief priests are linked especially by Matthew (Matt 21:45; 27:62) and, writing after those who saw themselves as Pharisaism " s heirs had gained greater power (led by the Pharisaic leader Gamaliel II), John (7:32,45; 11:47,57; 18:3). See further comment on our introduction to 1:19–28. 6466 John probably recycles his material in various contexts, which was acceptable rhetorical technique (Theon Progymn. 4.73–79; 5.388–441); cf. Brown, John, 1(citing 8:21–22). |
| 3666 Cf. Dionysius of Halicarnassus RA. 3.1.3 (μονογενς). Bernard, John, 1:23, Hoskyns, Gospel 149, and Roberts, «Only Begotten, " » 8, cite, e.g., Judg 11:34 ; Ps 35:17 ; Jer 6:26 ; Amos 8(cf. similarly Tob 3:15; 6:10, 14; 8:17; Luke 7:12; 8:42; 9:38; cf. Plato Tim. 31); technical exceptions include Heb 11:17; Josephus Ant. 20.19–22. They also cite non-Jewish examples in Plautus Captives 1.147,150; Aegeon Comedy of Errors 5.1.329; cf. similarly Du Plessis, ««Only Begotten,»» 30 n. 5 (on Plautus). 3667 Bernard, John, 1:23–24, and Roberts, «Only Begotten, " » 8, cite examples in Psalms (22:21; 25:16; 35:17). 3669 Sir 36:12 (πρωτγονος); Pss. So1. 18:4; 4 Ezra 6(also «only begotten,» OTP 1:536); cf. Jub. 19:29. Israel was beloved to God like an only child (Simeon ben Yohai in Exod. Rab. 52:5; Lev. Rab. 2:5; later rabbis, Song Rab. 5:16, §3; Israel as an only daughter, Song Rab. 2:14, §2; 3:11, §2). «Son» usually represents Israel in rabbinic parables (Johnston, Parables, 587). 3670 Bar 3:36–37 (γαπημνω); Pss. So1. 9(λας, öv γπησας); Jub. 31:15, 20; 4 Ezra 5:27; Rom 11:28 ; " Abot R. Nat. 43, §121 B; Sipre Deut. 344.1.1; 344.3.1; 344.5.1; Song Rab. 2:1, §1; 2:1, §3; Tg. Isa. 1:4. Sipre Deut. 97.2 interprets Deut 14as declaring that «every individual Israelite is more beloved before [God] than all the nations of the world» (trans. Neusner, 1:255). Different rabbis applied the title «most beloved [of all things]» variously to Torah, the sanctuary, or Israel (Sipre Deut. 37.1.3); for some rabbis, God " s love for Israel was the heart of Torah (Goshen Gottstein, «Love»). 3671 E.g., R. Ishmael (3 En. 1:8); Esdram (Gk. Apoc. Ezra 1[ed. Wahl, 25] ); articular if the article for «holy prophet» includes this, the κα being epexegetical); Sedrach (Apoc. Sedr. 3[ed. Wahl, 39]). Early Christian texts naturally transfer the title to Jesus ( Mark 1:11; 9:7 ; Matt 3:17: 17:5; Luke 3:22; Eph 1:6 ; Acts Paul 3:11Paul and Thecla 1; Gk. Apoc. Ezra 4[ed. Wahl, 30]). Ancients regarded being the «beloved of the gods» (θεοφιλς) a special privilege (Plutarch Lycurgus 5.3, LCL 1:216–17). |
| 9309 Cf. Schlier, «Begriff,» 269, who says that the Spirit illuminates the work of Jesus in his glory. In Wis 8:3, Wisdom δοξζει, but the object is her own nobility. 9310 John Chrysostom believed that the Spirit would glorify Jesus by performing greater miracles, as in 14(Hom. Jo. 78). 9313 E.g., 1 En. 1:2; 72:1; 74:2; 75:3; Jub. 32:21; 3 Bar. 1:8; 5:1; 6:1; 4 Ezra 4:1; Rev 1:1; b. Ber. 51a; Ned. 20ab; cf. gnostic traditions in Paraphrase of Shem (NHL 308–28) and Hypsiphrone (NHL 453). It also appears in negative polemic ( Gal 1:8 ; Col 2:18), some of which reflects the Prometheus myth (b. Sabb. 88a; Gen. Rab. 50:9; 68:12; 78:2). 9314 T. Mos. 1:14; 3:12; Sipra Behuq. pq. 8.269.2.15; b. Ned. 38a; Acts 7:38; cf. Isaacs, Spirit, 130. Aelius Aristides claimed that Athena passed on what she received from her Father (37.4–7, in Van der Horst, «Acts,» 57). 9316 Cf., e.g., Diogenes Laertius 6.1.11 (Antisthenes); Achilles Tatius 3.10.4; 1Macc 12:23; T. Job 18(OTP 1:847)/18(ed. Kraft, 40). 9317 Diogenes Laertius 6.2.37 (LCL); cf., e.g., Crates Ep. 26–27 (to the Athenians); Anacharsis Ep. 9:12–14 (to Croesus). In early Christian literature, see, e.g., Sent. Sext. 228. See further the comment on 15:15. 9321 In the Q tradition cf. Matt 11:27; Luke 10:22; for Jesus passing to the disciples what he received from the Father, cf., e.g., Luke 22:29. 9322 Cf., e.g., Holwerda, Spirit, 132. Brown (John, 2:728) divides 16:16–33 into a chiasmus: prediction of a test and subsequent consolation (16:16, 31–33); intervening remarks of disciples (16:17–19,29–30); and promise of blessings to be enjoyed by disciples (16:20–23a, 23b-28). But the structure is too general to be clear, and remarks about a test and consolation appear elsewhere in the section (16:20–21). 9324 Pass, Glory, 233 (cf. also Westcott, John, 231–32; Phillips, «Faith,» 89; Derrett, «Seeing»), tentatively suggests a distinction between the two terms here «behold» (for bodily sight) and «see» (for spiritual vision); in view of Johannine usage, however, the terminological distinction cannot hold (see «vision» in our introduction; also Sanchez Navarro, «Acerca»). |
| 7345 The Jerusalemite Pharisees Jesus addresses (9:40–10:4), and the probably urban first recipients of the Gospel (cf. Rev 1:4,11), may have thought instead of the more common literary images of flocks (cf., e.g., Keener, Matthew, 452); perhaps Jerusalemites thought of temple flocks (see some commentators on Luke 2:8). 7351 Ovid Metam. 14.778; Statius Achilleid 1.704–708. So also thieves (Catullus 62.34–35; Lewis, Life, 123; Matt 24:43). 7353 Babrius 132.1–4 (presumably the danger of being trapped inside with dogs and shepherds functioned as a deterrent). 7355 Hegesippus claimed that James the Lord " s brother called Jesus θρα (Eusebius Hist. ecc1. 2.23.12–19); if this tradition is independent, it supports the antiquity of the christological title (see Carson, John, 389). Augustine rightly links 10:7–9 with 14and contends that Jesus is the only way to salvation (Tr. Ev. Jo. 47.3.3). 7358 The opportunity for suicide (Epictetus Diatr. 1.9.20; 1.25.21; 2.1.19; 3.8.6); other opportunity (Plutarch Reply to Colotes 3, Mor. 1108D; cf. 1QS 11.9); dreams of closed doors were inauspicious (Chariton 1.12.5). 7361 With, e.g., Bruns, «Shepherd,» 388; too quickly dismissed by Bernard, John, 2:355. Tg. Neof. on Deut 33suggests that Moses would also go forth before his people, leading them in the future world. But the image applied to any shepherd/leader (1 Kgs 22:17; 2 Chr 18:16). 7362 Bailey, «Shepherd Poems,» 7, focuses on the village homés court and thinks animals would have to be led out to pasture even in winter. 7363 Cf. Jesus» present leading in 16:13; future (as a shepherd) in Rev 7:17. In Aeschylus Eumenides 91, Apollo promises that Hermes will guide Orestes safely, like a shepherd (ποιμανων). 7371 Cary and Haarhoff, Life, 110. Winter approaches as Jesus speaks these words in the story world (7:2; cf. 10:22–23), but this would probably exercise little influence on how John " s audience imagines the pasturing. 7374 Longus 3.3 (addressing Lesbos, farther north, but relevant in the Judean hills; shepherds and goatherds generally remained in the hills–Babrius 91.2; Matt 18:12); cf. Babrius 45.2–3. |
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