Sunday Lectionary: Saving Shepherd

Producing these Lectionary Notes has been taking too long again. Therefore I’m giving myself a time limit of a few hours. Let’s do this…

Fourth Sunday of Easter: April 29th, 2012

The Readings at Mass this week focus around the person of Jesus Christ and his unique, fundamental place in Salvation History. In our First Reading, St. Peter boldly proclaims that “There is no salvation through anyone else”. In our Psalm we sing the words quoted by Peter in that speech to the Sanhedrin, declaring that Jesus is “the stone rejected by the builders [which] has become the cornerstone”. In the Gospel Reading, Jesus declares that He is “the good shepherd”  who “lays down his life for the sheep” and, as we hear in our Second Reading, because of this we may truly be called “the children of God”.

At this Sunday’s Mass, confident in the goodness of our Shepherd, let us firmly put our trust in Him.

The LORD is my shepherd, I lack nothing.
He makes me lie down in green pastures, he leads me beside quiet waters, he refreshes my soul.
He guides me along the right paths for his name’s sake.
Even though I walk through the darkest valley, I will fear no evil, for you are with me; your rod and your staff, they comfort me.

You prepare a table before me in the presence of my enemies.
You anoint my head with oil; my cup overflows.
Surely your goodness and love will follow me all the days of my life,
and I will dwell in the house of the LORD forever – Psalm 23

 

 

Reading I: Acts 4:8-12

During this Easter Season we have been reading about the story of the Early Church in the Acts of the Apostles.

Last week, we heard the preaching of Peter to the crowd after the healing of a lame beggar. This spectacle attracted the attention of the Temple Guard and the Sadducees. Peter and John were arrested and thrown in jail for the night.

In the morning they were brought before “…the rulers, the elders and the teachers of the law”, as well as “Annas the high priest” (Acts 4:1-6):

Peter, filled with the Holy Spirit, said: “Leaders of the people and elders: If we are being examined today about a good deed done to a cripple, namely, by what means he was saved, then all of you and all the people of Israel should know that it was in the name of Jesus Christ the Nazorean whom you crucified, whom God raised from the dead; in his name this man stands before you healed. He is the stone rejected by you, the builders, which has become the cornerstone. There is no salvation through anyone else, nor is there any other name under heaven given to the human race by which we are to be saved.”

Questions:

• What is the context of this passage? What were the events leading up to it?
• How is it that Peter, a humble fisherman, is able to preach so forcefully to the Jewish establishment?
• How does Peter say that the lame beggar was healed?
• How does Peter describe Jesus?
• Why does Peter refer to Jesus as “the stone rejected”? What does this mean?
• What claim does Peter make at the end?

Commentary:

Peter, filled with the Holy Spirit, said: “Leaders of the people and elders: …

Peter, a humble fisherman, is able to speak to the Jewish establishment with such boldness only through the power of the Holy Spirit. The work of the Spirit is constantly emphasized throughout Acts of the Apostles.

Peter is speaking to the Sanhedrin, all those in important positions in the Temple. Jesus promised that this would happen:

 “When you are brought before synagogues, rulers and authorities, do not worry about how you will defend yourselves or what you will say, for the Holy Spirit will teach you at that time what you should say.” – Luke 12:11-12

These words of Jesus should give us comfort. It doesn’t excuse us from growing in our faith, but it does mean that when we speak out in His name we are not alone and have the Spirit to guide us.

If we are being examined today about a good deed done to a cripple, …

It was really more about their preaching Jesus and the resurrection from the dead:

The priests and the captain of the temple guard and the Sadducees came up to Peter and John while they were speaking to the people. They were greatly disturbed because the apostles were teaching the people, proclaiming in Jesus the resurrection of the dead – Acts 4:1-2

…namely, by what means he was saved, …

The Greek word “sozo” can mean either “saved” or “healed”.

…then all of you and all the people of Israel should know that it was in the name of Jesus Christ…

Peter pulls no punches. He openly says that the man was healed in the name of Jesus Christ.

…the Nazorean…

As in, Jesus from Nazareth:

…whom you crucified, …

Again, Peter pulls no punches. This sermon follows the very consistent pattern found elsewhere in Acts)

…whom God raised from the dead; 

This is the same message Peter preached to the crowds.

…in his name this man stands before you healed. 

All of this happened because of Jesus. The man stands before them as proof that what they say is true.

He is the stone rejected by you, the builders, which has become the cornerstone. 

Here Peter is paraphrasing of one of the psalms (which we hear next at Mass):

The stone the builders rejected has become the cornerstone – Psalm 118:22

Jesus Himself quoted this psalm and saw Himself as this stone:

Haven’t you read this passage of Scripture: “‘The stone the builders rejected has become the cornerstone; the Lord has done this, and it is marvelous in our eyes’?” Then the chief priests, the teachers of the law and the elders looked for a way to arrest him because they knew he had spoken the parable against them… – Mark 12:10-12

Jesus is rejected not only by the Jewish establishment, but even disowned by Peter, the man now quoting this psalm!

Then Peter remembered the word Jesus had spoken: “Before the rooster crows, you will disown me three times.” And he went outside and wept bitterly. – Matthew 26:75

In his first epistle, St. Peter takes up again this imagery of the rejected stone:

 As you come to him, the living Stone—rejected by humans but chosen by God and precious to him— you also, like living stones, are being built into a spiritual house to be a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ. For in Scripture it says:

“See, I lay a stone in Zion, a chosen and precious cornerstone, and the one who trusts in him will never be put to shame.”

Now to you who believe, this stone is precious. But to those who do not believe:

“The stone the builders rejected has become the cornerstone,

and,

“A stone that causes people to stumble and a rock that makes them fall.”

They stumble because they disobey the message—which is also what they were destined for” – 1 Peter 2:4-7 

In this epistle St. Peter is painting the picture of the Church. He describes it as a building which is being constructed, a temple (“a spiritual house”) in which a “holy priesthood” offer “spiritual sacrifices”. Every Christian is a “living stone” in this building, built upon the Jesus Christ, “the cornerstone”.

St. Paul also takes up this building imagery himself in his letter to the Ephesians:

Consequently, you are no longer foreigners and strangers, but fellow citizens with God’s people and also members of his household, built on the foundation of the apostles and prophets, with Christ Jesus himself as the chief cornerstone. In him the whole building is joined together and rises to become a holy temple in the Lord. And in him you too are being built together to become a dwelling in which God lives by his Spirit. – Ephesians 2:19-22

The setting of Peter’s speech to the Sanhedrin is fitting since within that generation the Temple would be destroyed by the invading Roman army (AD 70).

There is no salvation through anyone else, …

Peter declares Jesus’ unique role in history. This would be preached by all the Apostles, including St. Paul:

For there is one God and one mediator between God and mankind, the man Christ Jesus – 1 Timothy 2:5

This text is affirms the exclusive role of Jesus in the salvation of the world.

…nor is there any other name under heaven given to the human race by which we are to be saved.”

 The name of Jesus is invoked in Acts of the Apostles in the healing and performing of miracles.

The Aramaic name given to our Lord (when transliterated into English) is “Yeshua” (Joshua) and means “The Lord saves”. When this name was rendered in the Greek New Testament, the word “Iesous” was used. Later, when the Greek manuscripts were translated into Latin, it was was rendered “Iesus”. In modern English this has become “Jesus”.

 

 

Responsorial Psalm: Psalm 118:1, 8-9, 21-23, 26, 28, 29

Our Psalm this week is the one quoted by St. Peter in our First Reading. It is a song of thanksgiving for deliverance and may have originally been sung after a military victory or after returning from exile. This psalm also has an important place in the Passover liturgy, sung between the 3rd and 4th cup at the Passover meal (“The Great Hallel“).

R. (22) The stone rejected by the builders has become the cornerstone.

Give thanks to the LORD, for he is good, for his mercy endures forever. It is better to take refuge in the LORD than to trust in man.
It is better to take refuge in the LORD than to trust in princes.

I will give thanks to you, for you have answered me and have been my savior. The stone which the builders rejected has become the cornerstone. By the LORD has this been done; it is wonderful in our eyes.

Blessed is he who comes in the name of the LORD; we bless you from the house of the LORD. I will give thanks to you, for you have answered me and have been my savior. Give thanks to the LORD, for he is good; for his kindness endures forever.

Questions:

• What is the theme of this psalm?
• In what context is this psalm sung by Jews today?
• How does this psalm relate to the First Reading?

Commentary:

R. (22) The stone rejected by the builders has become the cornerstone.

The “stone” which was rejected by the “builders”  has become the most important and crucial stone. The word rendered “cornerstone”  literally means “head of the corner” and can be used to refer to:

1. A large stone used as a lintel.
2. A large stone anchoring and aligning a corner
3. A keystone of an arch.

The word “cornerstone”  was used in the Old Testament as a metaphor for the ruler of a nation:

The officials of Zoan have become fools, the leaders of Memphis are deceived; the cornerstones of her peoples have led Egypt astray – Isaiah 19:13

When this psalm was initially composed it was probably referring to the relationship between Israel, her king (“anointed”) and other countries. The rulers of other nations, who were building for themselves massive kingdoms, looked down upon Israel and the Lord’s anointed king.

Unless the LORD builds the house, the builders labor in vain. Unless the LORD watches over the city, the guards stand watch in vain. – Psalm 127:1

Little did these empire “builders” they know that the “stone” which they rejected by would become the “cornerstone” . Israel would be crucial in the great work of the Lord.

Give thanks to the LORD, for he is good, for his mercy endures forever. It is better to take refuge in the LORD than to trust in man.
It is better to take refuge in the LORD than to trust in princes.

God’s mercy lasts forever. The psalmist exhorts us to trust in the Lord rather than in men. This is exactly what Peter does in the First Reading.

I will give thanks to you, for you have answered me and have been my savior. The stone which the builders rejected has become the cornerstone. By the LORD has this been done; it is wonderful in our eyes.

See above. This finds its fulfillment in Christ, the anointed.

Blessed is he who comes in the name of the LORD; we bless you from the house of the LORD. 

The one who brings victory.

I will give thanks to you, for you have answered me and have been my savior. Give thanks to the LORD, for he is good; for his kindness endures forever.

God has come through, has saved His people.

 

 

Reading II: 1 John 3:1-2

In our Second Reading we continue to read through St. John’s epistle. John previously spoke about the saving advocacy of Christ and he now speaks about membership of God’s family which is beautifully explained by Didymus the Blind:

“…John is exhorting his readers to recognize what it means to be born again of God. He tells them that they are now worthy to be loved as children of God, even in this world, and that the adoption of sons is a reality here and now. For since we now know in part and have the first fruits of the Spirit, we already have something of the adoption of sons and can see what the fullness of it will be like when it arrives.” – Didymus the Blind (ca. A.D. 390), Commentary on 1 John

The text is as follows:

Beloved: See what love the Father has bestowed on us that we may be called the children of God. Yet so we are. The reason the world does not know us is that it did not know him. Beloved, we are God’s children now; what we shall be has not yet been revealed. We do know that when it is revealed we shall be like him, for we shall see him as he is.

Questions:

• From what may we derive our dignity?
• Why may we “be called children of God”?
• In what way are we like Jesus?
• What does Paul say about the future?

Commentary:

Beloved: 

John continues in his typical warm, fatherly manner.

See what love the Father has bestowed on us that we may be called the children of God. 

The love of God is John’s continuing theme. God loves us so much that He calls us His “children”. Jesus was the Father’s Son by nature, but we are adopted children by grace received by faith:

Yet to all who did receive him, to those who believed in his name, he gave the right to become children of God – John 1:12

We are incorporated into God’s family, the Church, in Baptism.

Yet so we are. 

We are not just God’s children in name only. We are His children in reality, “participat[ing] in the divine nature”:

Through these he has given us his very great and precious promises, so that through them you may participate in the divine nature, having escaped the corruption in the world caused by evil desires. – 2 Peter 1:4

God’s word is true. When He declares something to be true, it is. When He said “Let there there be light”, it came to be and there was light (Genesis 1:3).

The reason the world does not know us is that it did not know him. 

The “him” mentioned here primarily refers to Jesus who said something very similar:

“If the world hates you, keep in mind that it hated me first” – John 15:18

The world neither knew Jesus nor His Father:

“They will put you out of the synagogue; in fact, the time is coming when anyone who kills you will think they are offering a service to God. They will do such things because they have not known the Father or me” – John 16:2-3

It should come as no surprise to Christians when the world treats them badly. It is to be expected.

Beloved, we are God’s children now; what we shall be has not yet been revealed. 

We are God’s children now, but the best is yet to come…

We do know that when it is revealed we shall be like him, for we shall see him as he is.

All will eventually become clear.

For now we see only a reflection as in a mirror; then we shall see face to face. Now I know in part; then I shall know fully, even as I am fully known – 1 Corinthians 13:12

Blessed are the pure in heart, for they will see God – Matthew 5:8

We have yet to perceive the fullness of this gift of membership into God’s family:

Those who are victorious will inherit all this, and I will be their God and they will be my children – Revelation 21:7

 

 

Gospel: John 10:11-18

As in our First Reading, what we read here is a discourse following a miraculous healing. Jesus has just healed a blind man and the Jewish authorities, who are the shepherds of Israel, refuse to accept it:

Jesus said: “I am the good shepherd. A good shepherd lays down his life for the sheep. A hired man, who is not a shepherd and whose sheep are not his own, sees a wolf coming and leaves the sheep and runs away, and the wolf catches and scatters them. This is because he works for pay and has no concern for the sheep. I am the good shepherd, and I know mine and mine know me, just as the Father knows me and I know the Father; and I will lay down my life for the sheep. I have other sheep that do not belong to this fold. These also I must lead, and they will hear my voice, and there will be one flock, one shepherd. This is why the Father loves me, because I lay down my life in order to take it up again. No one takes it from me, but I lay it down on my own. I have power to lay it down, and power to take it up again. This command I have received from my Father.”

Questions:

• To whom is Jesus speaking?
• Who or what is represented by “shepherd”, “sheep”, “sheepfold” and “stranger”?
• Who are the other sheep Jesus speaks of?
• When did you first hear the shepherd’s voice?

Commentary:

Jesus said: “I am the good shepherd. 

What does a shepherd do? He guides his flock, provides food and defends it from danger. This is a perfect description of the work of Jesus:

For this is what the Sovereign LORD says: I myself will search for my sheep and look after them. As a shepherd looks after his scattered flock when he is with them, so will I look after my sheep. I will rescue them from all the places where they were scattered… I will bring them out from the nations… I will pasture them on the mountains of Israel…There they will lie down in good grazing land… I myself will tend my sheep and have them lie down… I will search for the lost and bring back the strays. I will bind up the injured and strengthen the weak…I will judge between one sheep and another, and between rams and goats. – Ezekiel 34:11-17 (Read the full text here)

In the Old Testament, although Yahweh was ultimately Israel’s shepherd, He used several earthly shepherds, such as Moses, to guide His people. Moses’ successor, Joshua, who shares our Lord’s name (see last note in the First Reading), was also a shepherd:

“May the LORD…appoint someone over this community to go out and come in before them, one who will lead them out and bring them in, so the LORD’s people will not be like sheep without a shepherd.” So the LORD said to Moses, “Take Joshua son of Nun, a man in whom is the spirit of leadership, and lay your hand on him. – Numbers 27:16-18

But, of course, the most famous shepherd of the Old Testament is clearly King David:

But David said to Saul, “Your servant has been keeping his father’s sheep. When a lion or a bear came and carried off a sheep from the flock,  I went after it, struck it and rescued the sheep from its mouth. When it turned on me, I seized it by its hair, struck it and killed it.  Your servant has killed both the lion and the bear; this uncircumcised Philistine will be like one of them, because he has defied the armies of the living God.  The LORD who rescued me from the paw of the lion and the paw of the bear will rescue me from the hand of this Philistine.” – 1 Samuel 17:34-37

Even from an early age David was willing to risk his life for the sheep of Israel in battling Goliath (1 Samuel 17:32). He would later become Israel’s great king and shepherd:

And the LORD said to you, ‘You will shepherd my people Israel, and you will become their ruler.’” – 2 Samuel 5:2

In fact, the metaphor of “shepherd”  was also favoured by contemporary near-Eastern kings, who regarded themselves as the shepherd of their people. In contrast to these shepherds, Jesus is the good shepherd.

As an aside, I’ve heard this passage raised in apologetic arguments as “evidence” against Catholicism. I have heard the charge that, since Jesus is our Shepherd we shouldn’t have a Pope since he usurps the role which only Jesus should play. However, this assertion is in no way proved from this passage. The Pope, together with all the “pastors” of Christ’s Church, do not replace Jesus as our Shepherd, but share in shepherding work:

There is but one Shepherd. For though the rulers of the Church, those who are her sons, and not hirelings, are shepherds, they are all members of that one Shepherd. His office of Shepherd He has permitted His members to bear. Peter is a shepherd, and all the other Apostles: all good Bishops are shepherds – St. Augustine

In this shepherding of souls the Bishop of Rome has a special role:

 “Simon, Simon, Satan has asked to sift all of you as wheat. But I have prayed for you, Simon, that your faith may not fail. And when you have turned back, strengthen your brothers.” – Luke 22:31-32

When they had finished eating, Jesus said to Simon Peter, “Simon son of John, do you love me more than these?” “Yes, Lord,” he said, “you know that I love you.” Jesus said, “Feed my lambs.” – John 21:15

There is even a sense in which we are all called to be shepherds, in that we are all called imitate Jesus, to care, protect and love one another:

And He adds what that goodness is, for our imitation: The good Shepherd gives His life for the sheep. He did what He bade, He set the example of what He commanded: He laid down His life for the sheep, that He might convert His body and blood in our Sacrament, and feed with His flesh the sheep He had redeemed.

A path is shown us wherein to walk, despising death; a stamp is applied to us, and we must submit to the impression. Our first duty is to spend our outward possessions upon the sheep; our last, if it be necessary, is to sacrifice our life for the same sheep. Whoso does not give his substance to the sheep, how can he lay down his life for them? – St. Gregory

None of this detracts from the fact that Christ is our true shepherd:

Christ was not the only one who ho did this. And yet if they who did it are members of Him, one and the same Christ did it always. He was able to do it without them; they were not without Him – St. Augustine

A good shepherd lays down his life for the sheep. 

Jesus did this at the crucifixion.

A hired man, who is not a shepherd and whose sheep are not his own, sees a wolf coming and leaves the sheep and runs away, … This is because he works for pay and has no concern for the sheep. 

Jesus contrasts himself with other shepherds. Israel had been placed in the care of many kings and leaders who were substandard shepherds. He probably has the Jewish leaders in mind here.

Some there are who love earthly possessions more than the sheep, and do not deserve the name of a shepherd. He who feeds the Lord’s flock for the sake of temporal hire, and not for love, is an hireling, not a shepherd. An hireling is he who holds the place of shepherd, but seeks not the gain of souls, who pants after the good things of earth, and rejoices in the pride of station. – St. Gregory

Jesus is the good shepherd because has has concern for the sheep whereas those other hired shepherds don’t care about the flock. The trouble is, they look very similar:

But whether a man be a shepherd or an hireling, cannot be told for certain, except in a time of trial. In tranquil times, the hireling generally stands watch like the shepherd. But when the wolf comes, then every one shows with what spirit he stood watch over the flock. – St. Gregory

St. Augustine has some great advice here:

We must love the shepherd, beware of the wolf, tolerate the hireling. For the hireling is useful so long as he sees not the wolf, the thief, and the robber. When he sees them, he flees…

Indeed he would not be a hireling, did he not receive wages from the hirer. Sons wait patiently for the eternal inheritance of their father; the hireling looks eagerly for the temporal wages from his hirer; and yet the tongues of both speak abroad the glory of Christ.

The hireling hurts, in that he does wrong, not in that he speaks right: the grape bunch hangs amid thorns; pluck the grape, avoid the thorn. Many that seek temporal advantages in the Church, preach Christ, and through them Christ’s voice is heard; and the sheep follow not the hireling, but the voice of the Shepherd heard through the hireling. – St. Augustine

However, we must make a careful distinction here. There is a certain kind of “fleeing” which is allowed:

But if the Apostles were shepherds, not hirelings, why did they flee in persecution? And why did our Lord say, “When they persecute you in this city, flee you into another”?

A servant of Christ, and minister of His Word and Sacraments, may flee from city to city, when he is specially aimed at by the persecutors, apart from his brethren; so that his flight does not leave the Church destitute. But when all, i.e. Bishops, Clerics, and Laics, are in danger in common, let not those who need assistance be deserted by those who should give it.

Let all flee together if they can, to some place of security; but, if any are obliged to stay, let them not be forsaken by those who are bound to minister to their spiritual wants. Then, under pressing persecution, may Christ’s ministers flee from the place where they are, when none of Christ’s people remain to be ministered to, or when that ministry may be fulfilled by others who have not the same cause for flight. But when the people stay, and the ministers flee, and the ministry ceases, what is this but a damnable flight of hirelings, who care not for the sheep? – St. Augustine

…and the wolf catches and scatters them.

The “wolf” is symbolic of spiritual enemies:

“I know that after I leave, savage wolves will come in among you and will not spare the flock” – Acts 20:29

The wolf is the devil, and they that follow him; according to Matthew, Which come to you in sheep’s’ clothing, but inwardly they are ravening wolves – St. Augustine

The word “devil” in Greek is “diabolos” and is related to the word “diaballo” which means “to tear apart”. It is therefore no surprise that he is one who “scatters”.

I am the good shepherd, and I know mine and mine know me, 

Jesus expresses the intimacy of His relationship with His sheep.

…just as the Father knows me and I know the Father; and I will lay down my life for the sheep. 

Jesus’ relationship to His sheep is compared to Jesus’ relationship with His father, the intimate relationship between two members of the Holy Trinity, joined together by love, the Holy Spirit. In the same way Jesus’ disciples are joined to Him by the Spirit.

And I lay down My life for My sheep. As if to say, This is why I know My Father, and am known by the Father, because I lay down My life for My sheep; i.e. by My love for My sheep, to show how much I love My Father. – St. Gregory

At Jesus’ arrest Jesus protected His disciples:

Again he asked them, “Who is it you want?” 

“Jesus of Nazareth,” they said. 

Jesus answered, “I told you that I am he. If you are looking for me, then let these men go.” – John 18:7-8

He was always the good shepherd.

I have other sheep that do not belong to this fold. 

This was foretold by Isaiah:

The Sovereign LORD declares— he who gathers the exiles of Israel: “I will gather still others to them besides those already gathered.” – Isaiah 56:8

Jesus is referring to the Gentiles (non-Jews).

The sheep hitherto spoken of are those of the stock of Israel according to the flesh. But there were others of the stock of Israel, according to faith, Gentiles, who were as yet out of the fold; predestinated, but not yet gathered together. They are not of this fold, because they are not of the race of Israel, but they will be of this fold: Them also I must bring…

What does He mean then when He says, “I am not sent but to the lost sheep of the house of Israel”? Only, that whereas He manifested Himself personally to the Jews, He did not go Himself to the Gentiles, but sent others – St. Augustine

These also I must lead, and they will hear my voice, 

In the ancient Middle East, shepherds did not “drive” their sheep, they led them.

…and there will be one flock, …

Jesus’ followers will be brought to unity, and for this He prayed:

Holy Father, protect them by the power of your name, the name you gave me, so that they may be one as we are one. – John 17:11

Of two flocks He makes one fold, uniting the Jews and Gentiles in His faith – St. Gregory

The “marks” of the Church, as defined in the Council of Nicaea, are that she is “one, holy, catholic and apostolic”. When we say in the Nicene Creed that the church is “one” we mean she is one in faith, worship and leadership, receiving her life from the one true God. This is the same kind of unity described by St. Paul:

There is one body and one Spirit, just as you were called to one hope when you were called; one Lord, one faith, one baptism; one God and Father of all, who is over all and through all and in all. – Ephesians 4:4-6

This was then echoed in the writings of the Fathers:

For there is one sign of baptism for all, and one Shepherd, even the Word of God. Let the Manichean mark; there is but one fold and one Shepherd set forth both in the Old and New Testaments – Theophyl

…one shepherd. 

 Jesus is the shepherd:

Now may the God of peace, who through the blood of the eternal covenant brought back from the dead our Lord Jesus, that great Shepherd of the sheep… – Hebrews 13:20

The ministers of Christ’s Church share in this.

This is why the Father loves me, because I lay down my life in order to take it up again. 

In this verse Jesus expresses the Trinitarian love:

The Father does not bestow His love on the Son as a reward for the death He suffered in our behalf; but He loves Him, as beholding in the Begotten His own essence, whence proceeded such love for mankind. – Theophyl

No one takes it from me, but I lay it down on my own. I have power to lay it down, and power to take it up again. 

Jesus’ death was not an accident. Last week we asked the question “Who brought about the death of Christ?” Jesus did! He purposefully laid down His life.

As they had often plotted to kill Him, He tells them their efforts will be useless, unless He is willing – St. John Chrysostom

This command I have received from my Father.”

He only means His perfect agreement with His Father – Theophyl

For the Word does not receive a command by word, but contains in Himself all the Father’s commandments. When the Son is said to receive what He possesses of Himself, His power is not lessened, but only His generation declared. The Father gave the Son every thing in begetting Him. He begat Him perfect. – Alcuin