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Commentary on John 5 verses 17–30
We have here Christ's discourse upon occasion of his being accused as a sabbath-breaker, and it seems to be his vindication of himself before the sanhedrim, when he was arraigned before them: whether on the same day, or two or three days after, does not appear; probably the same day. Observe,
I. The doctrine laid down, by which he justified what he did on the sabbath day (v. 17): He answered them. This supposes that he had something laid to his charge: or what they suggested one to another, when they sought to slay him (v. 16), he knew, and gave this reply to, My Father worketh hitherto, and I work. At other times, in answer to the like charge, he had pleaded the example of David's eating the show-bread, of the priests' slaying the sacrifices, and of the people's watering their cattle on the sabbath day; but here he goes higher and alleges the example of his Father and his divine authority; waiving all other pleas, he insists upon that which was instar omnium—equivalent to the whole, and abides by it, which he had mentioned, Matt. xii. 8. The Son of man is Lord even of the sabbath day; but he here enlarges on it. 1. He pleads that he was the Son of God, plainly intimated in his calling God his Father; and, if so, his holiness was unquestionable and his sovereignty incontestable; and he might make what alterations he pleased of the divine law. Surely they will reverence the Son, the heir of all things. 2. That he was a worker together with God. (1.) My Father worketh hitherto. The example of God's resting on the seventh day from all his work is, in the fourth commandment, made the ground of our observing it as a sabbath or day of rest. Now God rested only from such work as he had done the six days before; otherwise he worketh hitherto, he is every day working, sabbath days and week-days, upholding and governing all the creatures, and concurring by his common providence to all the motions and operations of nature, to his own glory; therefore, when we are appointed to rest on the sabbath day, yet we are not restrained from doing that which has a direct tendency to the glory of God, as the man's carrying his bed had. (2.) I work; not only therefore I may work, like him, in doing good on sabbath days as well as other days, but I also work with him. As God created all things by Christ, so he supports and governs all by him, Heb. i. 3. This sets what he does above all exception; he that is so great a worker must needs be an uncontrollable governor; he that does all is Lord of all, and therefore Lord of the sabbath, which particular branch of his authority he would now assert, because he was shortly to show it further, in the change of the day from the seventh to the first.
II. The offence that was taken at his doctrine (v. 18): The Jews sought the more to kill him. His defence was made his offence, as if by justifying himself he had made bad worse. Note, Those that will not be enlightened by the word of Christ will be enraged and exasperated by it, and nothing more vexes the enemies of Christ than his asserting his authority; see Ps. ii. 3-5. They sought to kill him,
1.Because he had broken the sabbath; for, let him say what he would in his own justification, they are resolved, right or wrong, to find him guilty of sabbath breaking. When malice and envy sit upon the bench, reason and justice may even be silent at the bar, for whatever they can say will undoubtedly be over-ruled.
2.Not only so, but he had said also that God was his Father. Now they pretend a jealousy for God's honour, as before for the sabbath day, and charge Christ with it as a heinous crime that he made himself equal with God; and a heinous crime it had been if he had not really been so. It was the sin of Lucifer, I will be like the Most High. Now, (1.) This was justly inferred from what he said, that he was the Son of God, and that God was his Father, patera idion—his own Father; his, so as he was no one's else. He had said that he worked with his Father, by the same authority and power, and hereby he made himself equal with God. Ecce intelligunt Judæi, quod non intelligunt Ariani—Behold, the Jews understand what the Arians do not. (2.) Yet it was unjustly imputed to him as an offence that he equalled himself with God, for he was and is God, equal with the Father (Phil. ii. 6); and therefore Christ, in answer to this charge, does not except against the innuendo as strained or forced, makes out his claim and proves that he is equal with God in power and glory.
III. Christ's discourse upon this occasion, which continues without interruption to the end of the chapter. In these verses he explains, and afterwards confirms, his commission, as Mediator and plenipotentiary in the treaty between God and man. And, as the honours he is hereby entitled to are such as it is not fit for any creature to receive, so the work he is hereby entrusted with is such as it is not possible for any creature to go through with, and therefore he is God, equal with the Father.
1.In general. He is one with the Father in all he does as Mediator, and there was a perfectly good understanding between them in the whole matter. It is ushered in with a solemn preface (v. 19): Verily, verily, I say unto you; I the Amen, the Amen, say it. This intimates that the things declared are, (1.) Very awful and great, and such as should command the most serious attention. (2.) Very sure, and such as should command an unfeigned assent. (3.) That they are matters purely of divine revelation; things which Christ has told us, and which we could not otherwise have come to the knowledge of. Two things he saith in general concerning the Son's oneness with the Father in working:—
[1.]That the Son conforms to the Father (v. 19): The Son can do nothing of himself but what he sees the Father do; for these things does the Son. The Lord Jesus, as Mediator, is First, Obedient to his Father's will; so entirely obedient that he can do nothing of himself, in the same sense as it is said, God cannot lie, cannot deny himself, which expresses the perfection of his truth, not any imperfection in his strength; so here, Christ was so entirely devoted to his Father's will that it was impossible for him in any thing to act separately. Secondly, He is observant of his Father's counsel; he can, he will, do nothing but what he sees the Father do. No man can find out the work of God, but the only-begotten Son, who lay in his bosom, sees what he does, is intimately acquainted with his purposes, and has the plan of them ever before him. What he did as Mediator, throughout his whole undertaking, was the exact transcript or counterpart of what the Father did; that is, what he designed, when he formed the plan of our redemption in his eternal counsels, and settled those measures in every thing which never could be broken, nor ever needed to be altered. It was the copy of that great original; it was Christ's faithfulness, as it was Moses's, that he did all according to the pattern shown him in the mount. This is expressed in the present tense, what he sees the Father do, for the same reason that, when he was here upon earth, it was said, He is in heaven (ch. iii. 13), and is in the bosom of the Father (ch. i. 18); as he was even then by his divine nature present in heaven, so the things done in heaven were present to his knowledge. What the Father did in his counsels, the Son had ever in his view, and still he had his eye upon it, as David in spirit spoke of him, I have set the Lord always before me, Ps. xvi. 8. Thirdly, Yet he is equal with the Father in working; for what things soever the Father does these also does the Son likewise; he did the same things, not such things, but tauta, the same things; and he did them in the same manner, homoios, likewise, with the same authority, and liberty, and wisdom, the same energy and efficacy. Does the Father enact, repeal, and alter, positive laws? Does he over-rule the course of nature, know men's hearts? So does the Son. The power of the Mediator is a divine power.
[2.]That the Father communicates to the Son, v. 20. Observe,
First, The inducement to it: The Father loveth the Son; he declared, This is my beloved Son. He had not only a good will to the undertaking, but an infinite complacency in the undertaker. Christ was now hated of men, one whom the nation abhorred (Isa. xlix. 7); but he comforted himself with this, that his Father loved him.
Secondly, The instances of it. He shows it, 1. In what he does communicate to him: He shows him all things that himself doth. The Father's measures in making and ruling the world are shown to the Son, that he may take the same measures in framing and governing the church, which work was to be a duplicate of the work of creation and providence, and it is therefore called the world to come. He shows him all things ha autos poiei—which he does, that is, which the Son does, so it might be construed; all that the Son does is by direction from the Father; he shows him. 2. In what he will communicate; he will show him, that is, will appoint and direct him to do greater works than these. (1.) Works of greater power than the curing of the impotent man; for he should raise the dead, and should himself rise from the dead. By the power of nature, with the use of means, a disease may possibly in time be cured; but nature can never, by the use of any means, in any time raise the dead. (2.) Works of greater authority than warranting the man to carry his bed on the sabbath day. They thought this a daring attempt; but what was this to his abrogating the whole ceremonial law, and instituting new ordinances, which he would shortly do, "that you may marvel!" Now they looked upon his works with contempt and indignation, but he will shortly do that which they will look upon with amazement, Luke vii. 16. Many are brought to marvel at Christ's works, whereby he has the honour of them, who are not brought to believe, by which they would have the benefit of them.
2.In particular. He proves his equality with the Father, by specifying some of those works which he does that are the peculiar works of God. This is enlarged upon, v. 21-30. He does, and shall do, that which is the peculiar work of God's sovereign dominion and jurisdiction—judging and executing judgment, v. 22-24, 27. These two are interwoven, as being nearly connected; and what is said once is repeated and inculcated; put both together, and they will prove that Christ said not amiss when he made himself equal with God.
(1.)Observe what is here said concerning the Mediator's power to raise the dead and give life. See [1.] His authority to do it (v. 21): As the Father raiseth up the dead, so the Son quickeneth whom he will. First, It is God's prerogative to raise the dead, and give life, even his who first breathed into man the breath of life, and so made him a living soul; see Deut. xxxii. 30; 1 Sam. ii. 6; Ps. lxviii. 20; Rom. iv. 17. This God had done by the prophets Elijah and Elisha, and it was a confirmation of their mission. A resurrection from the dead never lay in the common road of nature, nor ever fell within the thought of those that studied only the compass of nature's power, one of whose received axioms was point blank against it: A privatione ad habitum non datur regressus—Existence, when once extinguished, cannot be rekindled. It was therefore ridiculed at Athens as an absurd thing, Acts xvii. 32. It is purely the work of a divine power, and the knowledge of it purely by divine revelation. This the Jews would own. Secondly, The Mediator is invested with this prerogative: He quickens whom he will; raises to life whom he pleases, and when he pleases. He does not enliven things by natural necessity, as the sun does, whose beams revive of course; but he acts as a free agent, has the dispensing of his power in his own hand, and is never either constrained, or restrained, in the use of it. As he has the power, so he has the wisdom and sovereignty, of a God; has the key of the grave and of death (Rev. i. 18), not as a servant, to open and shut as he is bidden, for he has it as the key of David, which he is master of, Rev. iii. 7. An absolute prince is described by this (Dan. v. 19): Whom he would he slew or kept alive; it is true of Christ without hyperbole.
[2.]His ability to do it. Therefore he has power to quicken whom he will as the Father does, because he has life in himself, as the Father has, v. 26. First, It is certain that the Father has life in himself. Not only he is a self-existent Being, who does not derive from, or depend upon, any other (Exod. iii. 14), but he is a sovereign giver of life; he has the disposal of life in himself; and of all good (for so life sometimes signifies); it is all derived from him, and dependent on him. He is to his creatures the fountain of life, and all good; author of their being and well-being; the living God, and the God of all living. Secondly, It is as certain that he has given to the Son to have life in himself. As the Father is the original of all natural life and good, being the great Creator, so the Son, as Redeemer, is the original of all spiritual life and good; is that to the church which the Father is to the world; see 1 Cor. viii. 6; Col. i. 19. The kingdom of grace, and all the life in that kingdom, are as fully and absolutely in the hand of the Redeemer as the kingdom of providence is in the hand of the Creator; and as God, who gives being to all things, has his being of himself, so Christ, who gives life, raised himself to life by his own power, ch. x. 18.
[3.]His acting according to this authority and ability. Having life in himself, and being authorized to quicken whom he will, by virtue hereof there are, accordingly, two resurrections performed by his powerful word, both which are here spoken of:—
First, A resurrection that now is (v. 29), a resurrection from the death of sin to the life of righteousness, by the power of Christ's grace. The hour is coming, and now is. It is a resurrection begun already, and further to be carried on, when the dead shall hear the voice of the Son of God. This is plainly distinguished from that in v. 28, which speaks of the resurrection at the end of time. This says nothing, as that does, of the dead in their graces, and of all of them, and their coming forth. Now, 1. Some think this was fulfilled in those whom he miraculously raised to life, Jairus's daughter, the widow's son, and Lazarus; and it is observable that all whom Christ raised were spoken to, as, Damsel, arise; Young man, arise; Lazarus, come forth; whereas those raised under the Old Testament were raised, not by a word, but other applications, 1 Kings xvii. 21; 2 Kings iv. 34; xiii. 21. Some understand it of those saints that rose with Christ; but we do not read of the voice of the Son of God calling them. But, 2. I rather understand it of the power of the doctrine of Christ, for the recovering and quickening of those that were dead in trespasses and sins, Eph. ii. 1. The hour was coming when dead souls should be made alive by the preaching of the gospel, and a spirit of life from God accompanying it: nay, it then was, while Christ was upon earth. It may refer especially to the calling of the Gentiles, which is said to be as life from the dead, and, some think, was prefigured by Ezekiel's vision (ch. xxxvii. 1), and foretold, Isa. xxvi. 19. Thy dead men shall live. But it is to be applied to all the wonderful success of the gospel, among both Jews and Gentiles; an hour which still is, and is still coming, till all the elect be effectually called. Note, (1.) Sinners are spiritually dead, destitute of spiritual life, sense, strength, and motion, dead to God, miserable, but neither sensible of their misery nor able to help themselves out of it. (2.) The conversion of a soul to God is its resurrection from death to life; then it begins to live when it begins to live to God, to breathe after him, and move towards him. (3.) It is by the voice of the Son of God that souls are raised to spiritual life; it is wrought by his power, and that power conveyed and communicated by his word: The dead shall hear, shall be made to hear, to understand, receive, and believe, the voice of the Son of God, to hear it as his voice; then the Spirit by it gives life, otherwise the letter kills. (4.) The voice of Christ must be heard by us, that we may live by it. They that hear, and attend to what they hear, shall live. Hear and your soul shall live, Isa. lv. 3.
Secondly, A resurrection yet to come; this is spoken of, v. 28, 29, introduced with, "Marvel not at this, which I have said of the first resurrection, do not reject it as incredible and absurd, for at the end of time you shall all see a more sensible and amazing proof of the power and authority of the Son of man." As his own resurrection was reserved to be the final and concluding proof of his personal commission, so the resurrection of all men is reserved to be a like proof of his commission to be executed by his spirit. Now observe here,
a.When this resurrection shall be: The hour is coming; it is fixed to an hour, so very punctual is this great appointment. The judgment is not adjourned sine die—to some time not yet pitched upon; no, he hath appointed a day. The hour is coming. (a.) It is not yet come, it is not the hour spoken of at v. 25, that is coming, and now is. Those erred dangerously who said that the resurrection was past already, 2 Tim. ii. 18, But, (b.) It will certainly come, it is coming on, nearer every day than other; it is at the door. How far off it is we know not; but we know that it is infallibly designed and unalterably determined.
b.Who shall be raised: All that are in the graves, all that have died from the beginning of time, and all that shall die to the end of time. It was said (Dan. xii. 2), Many shall arise; Christ here tells us that those many shall be all; all must appear before the Judge, and therefore all must be raised; every person, and the whole of every person; every soul shall return to its body, and every bone to its bone. The grave is the prison of dead bodies, where they are detained; their furnace, where they are consumed (Job xxiv. 19); yet, in prospect of their resurrection, we may call it their bed, where they sleep to be awaked again; their treasury, where they are laid up to be used again. Even those that are not put into graves shall arise; but, because most are put into graves, Christ uses this expression, all that are in the graves. The Jews used the word sheol for the grave, which signifies the state of the dead; all that are in that state shall hear.
c.How they shall be raised. Two things are here told us:—(a.) The efficient of this resurrection: They shall hear his voice; that is, he shall cause them to hear it, as Lazarus was made to hear that word, Come forth; a divine power shall go along with the voice, to put life into them, and enable them to obey it. When Christ rose, there was no voice heard, not a word spoken, because he rose by his own power; but at the resurrection of the children of men we find three voices spoken of, 1 Thess. iv. 16. The Lord shall descend with a shout, the shout of a king, with the voice of the archangel; either Christ himself, the prince of the angels, or the commander-in-chief, under him, of the heavenly hosts; and with the trumpet of God: the soldier's trumpet sounding the alarm of war, the judge's trumpet publishing the summons to the court. (b.) The effect of it: They shall come forth out of their graves, as prisoners out of their prison-house; they shall arise out of the dust, and shake themselves from it; see Isa. lii. 1, 2, 11. But this is not all; they shall appear before Christ's tribunal, shall come forth as those that are to be tried, come forth to the bar, publicly to receive their doom.
d.To what they shall be raised; to a different state of happiness or misery, according to their different character; to a state of retribution, according to what they did in the state of probation.
(a.)They that have done good shall come forth to the resurrection of life; they shall live again, to live for ever. Note, [a.] Whatever name men are called by, or whatever plausible profession they make, it will be well in the great day with those only that have done good, have done that which is pleasing to God and profitable to others. [b.] The resurrection of the body will be a resurrection of life to all those, and those only, that have been sincere and constant in doing good. They shall not only be publicly acquitted, as a pardoned criminal, we say, has his life, but they shall be admitted into the presence of God, and that is life, it is better than life; they shall be attended with comforts in perfection. To live is to be happy, and they shall be advanced above the fear of death; that is life indeed in which mortality is for ever swallowed up.
(b.)They that have done evil to the resurrection of damnation; they shall live again, to be for ever dying. The Pharisees thought that the resurrection pertained only to the just, but Christ here rectifies that mistake. Note, [a.] Evil doers, whatever they pretend, will be treated in the day of judgment as evil men. [b.] The resurrection will be to evil doers, who did not by repentance undo what they had done amiss, a resurrection of damnation. They shall come forth to be publicly convicted of rebellion against God, and publicly condemned to everlasting punishment; to be sentenced to it, and immediately sent to it without reprieve. Such will the resurrection be.
(2.)Observe what is here said concerning the Mediator's authority to execute judgment, v. 22-24, 27. As he has an almighty power, so he has a sovereign jurisdiction; and who so fit to preside in the great affairs of the other life as he who is the Father and fountain of life? Here is,
[1.]Christ's commission or delegation to the office of a judge, which is twice spoken of here (v. 22): He hath committed all judgment to the Son; and again (v. 27): he hath given him authority.
First, The Father judges no man; not that the Father hath resigned the government, but he is pleased to govern by Jesus Christ; so that man is not under the terror of dealing with God immediately, but has the comfort of access to him by a Mediator. Having made us, he may do what he pleases with us, as the potter with the clay; yet he does not take advantage of this, but draws us with the cords of a man. 2. He does not determine our everlasting condition by the covenant of innocency, nor take the advantage he has against us for the violation of that covenant. The Mediator having undertaken to make a vicarious satisfaction, the matter is referred to him, and God is willing to enter upon a new treaty; not under the law of the Creator, but the grace of the Redeemer.
Secondly, He has committed all judgment to the Son, has constituted him Lord of all (Acts x. 36; Rom. xiv. 9), as Joseph in Egypt, Gen. xli. 40. This was prophesied of, Ps. lxxii. 1; Isa. xii. 3, 4; Jer. xxiii. 5; Mic. v. 1-4; Ps. lxvii. 4; xcvi. 13; xcviii. 9. All judgment is committed to our Lord Jesus; for 1. He is entrusted with the administration of the providential kingdom, is head over all things (Eph. i. 11), head of every man, 1 Cor. xii. 3. All things consist by him, Col. i. 17. 2. He is empowered to make laws immediately to bind conscience. I say unto you is now the form in which the statues of the kingdom of heaven run. Be it enacted by the Lord Jesus, and by his authority. All the acts now in force are touched with his sceptre. 3. He is authorized to appoint and settle the terms of the new covenant, and to draw up the articles of peace between God and man; it is God in Christ that reconciles the world, and to him he has given power to confer eternal life. The book of life is the Lamb's book; by his award we must stand or fall. 4. He is commissioned to carry on and complete the war with the powers of darkness; to cast out and give judgment against the prince of this world, ch. xii. 31. He is commissioned not only to judge, but to make war, Rev. xix. 11. All that will fight for God against Satan must enlist themselves under his banner. 5. He is constituted sole manager of the judgment of the great day. The ancients generally understood these words of that crowning act of his judicial power. The final and universal judgment is committed to the Son of man; the tribunal is his, it is the judgment-seat of Christ; the retinue is his, his mighty angels; he will try the causes, and pass the sentence. Acts xvii. 31.
Thirdly, He has given him authority to execute judgment also, v. 27. Observe, 1. What the authority is which our Redeemer is invested with: An authority to execute judgment; he has not only a legislative and judicial power, but an executive power too. The phrase here is used particularly for the judgment of condemnation, Jude 15. poiesai krisin—to execute judgment upon all; the same with his taking vengeance, 2 Thess. i. 8. The ruin of impenitent sinners comes from the hand of Christ; he that executes judgment upon them is the same that would have wrought salvation for them, which makes the sentence unexceptionable; and there is no relief against the sentence of the Redeemer; salvation itself cannot save those whom the Saviour condemns, which makes the ruin remediless. 2. Whence he has that authority: the Father gave it to him. Christ's authority as Mediator is delegated and derived; he acts as the Father's Viceregent, as the Lord's Anointed, the Lord's Christ. Now all this redounds very much to the honour of Christ, acquitting him from the guilt of blasphemy, in making himself equal with God; and very much to the comfort of all believers, who may with the greatest assurance venture their all in such hands.
[2.]Here are the reasons (reasons of state) for which this commission was given him. He has all judgment committed to him for two reasons:—
First, Because he is the Son of man; which denotes these three things:—1. His humiliation and gracious condescension. Man is a worm, the son of man a worm; yet this was the nature, this the character, which the Redeemer assumed, in pursuance of the counsels of love; to this low estate he stooped, and submitted to all the mortifications attending it, because it was his Father's will; in recompence therefore of this wonderful obedience, God did thus dignify him. Because he condescended to be the Son of man, his Father made him Lord of all, Phil. ii. 8, 9. 2. His affinity and alliance to us. The Father has committed the government of the children of men to him, because, being the Son of man, he is of the same nature with those whom he is set over, and therefore the more unexceptionable, and the more acceptable, as a Judge. Their governor shall proceed from the midst of them, Jer. xxx. 21. Of this that law was typical; One of thy brethren shalt thou set king over thee, Deut. xvii. 15. 3. His being the Messiah promised. In that famous vision of his kingdom and glory, Dan. vii. 13, 14, he is called the Son of man; and Ps. viii. 4-6. Thou has made the Son of man have dominion over the works of thy hands. He is the Messiah, and therefore is invested with all this power. The Jews usually called the Christ the Son of David; but Christ usually called himself the Son of man, which was the more humble title, and bespeaks him a prince and Saviour, not the Jewish nation only, but to the whole race of mankind.
Secondly, That all men should honour the Son, v. 23. The honouring of Jesus Christ is here spoken of as God's great design (the Son intended to glorify the Father, and therefore the Father intended to glorify the Son, ch. xii. 32); and as man's great duty, in compliance with that design. If God will have the Son honoured, it is the duty of all to whom he is made known to honour him. Observe here, 1. The respect that is to be paid to our Lord Jesus: We must honour the Son, must look upon him as one that is to be honoured, both on account of his transcendent excellences and perfections in himself, and of the relations he stands in to us, and must study to give him honour accordingly; must confess that he is Lord, and worship him; must honour him who was dishonoured for us. 2. The degree of it: Even as they honour the Father. This supposes it to be our duty to honour the Father; for revealed religion is founded on natural religion, and directs us to honour the Son, to honour him with divine honour; we must honour the Redeemer with the same honour with which we honour the Creator. So far was it from blasphemy for him to make himself equal with God that it is the highest injury that can be for us to make him otherwise. The truths and laws of the Christian religion, so far as they are revealed, are as sacred and honourable as those of natural religion, and to be equally had in estimation; for we lie under the same obligations to Christ, the Author of our being; and have as necessary a dependence upon the Redeemer's grace as upon the Creator's providence, which is a sufficient ground for this law—to honour the Son as we honour the Father. To enforce this law, it is added, He that honours not the Son honours not the Father who has sent him. Some pretend a reverence for the Creator, and speak honourably of him, who make light of the Redeemer, and speak contemptibly of him; but let such know that the honours and interests of the Father and Son are so inseparably twisted and interwoven that the Father never reckons himself honoured by any that dishonour the Son. Note, (1.) Indignities done to the Lord Jesus reflect upon God himself, and will so be construed and reckoned for in the court of heaven. The Son having so far espoused the Father's honour as to take to himself the reproaches cast on him (Rom. xv. 3), the Father does no less espouse the Son's honour, and counts himself struck at through him. (2.) The reason of this is because the Son is sent and commissioned by the Father; it is the Father who hath sent him. Affronts to an ambassador are justly resented by the prince that sends him. And by this rule those who truly honour the Son honour the Father also; see Phil. ii. 11.
[3.]Here is the rule by which the Son goes in executing this commission, so those words seem to come in (v. 24): He that heareth and believeth hath everlasting life. Here we have the substance of the whole gospel; the preface commands attention to a thing most weighty, and assent to a thing most certain: "Verily, verily, I say unto you, I, to whom you hear all judgment is committed, I, in whose lips is a divine sentence; take from me the Christian's character and charter."
First, The character of a Christian: He that heareth my word, and believeth on him that sent me. To be a Christian indeed is, 1. To hear the word of Christ. It is not enough to be within hearing of it, but we must attend on it, as scholars on the instructions of their teachers; and attend to it, as servants to the commands of their masters; we must hear and obey it, must abide by the gospel of Christ as the fixed rule of our faith and practice. 2. To believe on him that sent him; for Christ's design is to bring us to God; and, as he is the first original of all grace, so is he the last object of all faith. Christ is our way; God is our rest. We must believe on God as having sent Jesus Christ, and recommended himself to our faith and love, by manifesting his glory in the face of Jesus Christ (2 Cor. iv. 6), as his Father and our Father.
Secondly, The charter of a Christian, in which all that are Christians indeed are interested. See what we get by Christ. 1. A charter of pardon: He shall not come into condemnation. The grace of the gospel is a full discharge from the curse of the law. A believer shall not only not lie under condemnation eternally, but shall not come into condemnation now, not come into the danger of it (Rom. viii. 1), not come into judgment, not be so much as arraigned. 2. A charter of privileges: He is passed out of death to life, is invested in a present happiness in spiritual life and entitled to a future happiness in eternal life. The tenour of the first covenant was, Do this and live; the man that doeth them shall live in them. Now this proves Christ equal with the Father that he has power to propose the same benefit to the hearers of his word that had been proposed to the keepers of the old law, that is, life: Hear and live, believe and live, is what we may venture our souls upon, when we are disabled to do and live; see ch. xvii. 2.
[4.]Here is the righteousness of his proceedings pursuant to this commission, v. 30. All judgment being committed to him, we cannot but ask how he manages it. And here he answers, My judgment is just. All Christ's acts of government, both legislative and judicial, are exactly agreeable to the rules of equity; see Prov. viii. 8. There can lie no exceptions against any of the determinations of the Redeemer; and therefore, as there shall be no repeal of any of his statutes, so there shall be no appeal from any of his sentences. His judgments are certainly just, for they are directed,
First, By the Father's wisdom: I can of my ownself do nothing, nothing without the Father, but as I hear I judge, as he had said before (v. 19), The Son can do nothing but what he sees the Father do; so here, nothing but what he hears the Father say: As I hear, 1. From the secret eternal counsels of the Father, so I judge. Would we know what we may depend upon in our dealing with God? Hear the word of Christ. We need not dive into the divine counsels, those secret things which belong not to us, but attend to the revealed dictates of Christ's government and judgment, which will furnish us with an unerring guide; for what Christ has adjudged is an exact copy or counterpart of what the Father has decreed. 2. From the published records of the Old Testament. Christ, in all the execution of his undertaking, had an eye to the scripture, and made it his business to conform to this, and fulfil it: As it was written in the volume of the book. Thus he taught us to do nothing of ourselves, but, as we hear from the word of God, so to judge of things, and act accordingly.
Secondly, By the Father's will: My judgment is just, and cannot be otherwise, because I seek not my own will, but his who sent me. Not as if the will of Christ were contrary to the will of the Father, as the flesh is contrary to the spirit in us; but, 1. Christ had, as man, the natural and innocent affections of the human nature, sense of pain and pleasure, an inclination to life, an aversion to death: yet he pleased not himself, did not confer with these, nor consult these, when he was to go on his undertaking, but acquiesced entirely in the will of his Father. 2. What he did as Mediator was not the result of any peculiar or particular purpose and design of his own; what he did seek to do was not for his own mind's sake, but he was therein guided by his Father's will, and the purpose which he had purposed to himself. This our Saviour did upon all occasions refer himself to and govern himself by.
He who has not acknowledged the Son is unable to acknowledge the Father. This is wisdom, and this is the mystery of the supreme God. God willed that he should be acknowledged and worshiped through him. On this account he sent the prophets beforehand to announce his coming so that when the things that had been foretold were fulfilled in him, then he might be believed by people to be both the Son of God and God. Nor, however, must the opinion be entertained that there are two gods, for the Father and the Son are one.
(de Trin. vii. c. 19) For to will is the free power of a nature, which by the act of choice, resteth in the blessedness of perfect excellence.
(de Trin vii. c. 20) Having said that the Son quickeneth whom He will, in order that we might not lose sight of the nativity, and think that He stood upon the ground of His own unborn power, He immediately adds, For the Father judgeth no man, but hath given all judgment unto the Son. In that all judgment is given to Him, both His nature, and His nativity are shewn; because only a self-existent nature can possess all things, and nativity cannot have any thing, except what is given it.
(vii. de Trin. c. 20) All judgment is given to Him, because He quickens whom He will. Nor can the judgment be looked on as taken away from the Father, inasmuch as the cause of His not judging is, that the judgment of the Son is His. For all judgment is given from the Father. And the reason for which He gives it, appears immediately after: That all men may honour the Son even as they honour the Father.
(vii. de Trin. c. 21) The conclusion then stands good against all the fury of heretical minds. He is the Son, because He does nothing of Himself: He is God, because, whatsoever things the Father doeth, He doeth the same; They are one, because They are equal in honour: He is not the Father, because He is sent.
It is only things of the same nature that are equal in honor. Equality of honor denotes that there is no separation between the honored. But the demand for equality of honor is combined with the revelation of Christ’s birth. Since the Son is to be honored as the Father, and since they do not seek the Son’s honor, even though he is the only God, he is not excluded from the honor of the only God. For his honor is one and the same as that of God.… He who does not seek the honor of the only God does not seek the honor of Christ also. Accordingly the honor of Christ is inseparable from the honor of God.
Then Peter says: "You do not perceive that you are making statements in opposition to yourself. For if our Jesus also knows Him whom you call the unknown God, then He is not known by you alone. Yea, if our Jesus knows Him, then Moses also, who prophesied that Jesus should come, assuredly could not himself be ignorant of Him. For he was a prophet; and he who prophesied of the Son doubtless knew the Father. For if it is in the option of the Son to reveal the Father to whom He will, then the Son, who has been with the Father from the beginning, and through all generations, as He revealed the Father to Moses, so also to the other prophets; but if this be so, it is evident that the Father has not been unknown to any of them. But how could the Father be revealed to you, who do not believe in the Son, since the Father is known to none except him to whom the Son is pleased to reveal Him? But the Son reveals the Father to those who honour the Son as they honour the Father." [John 5:23]
"Shall we then," saith some one, "also call Him Father?" Away with the thought. He useth the word "Son" that we may honor Him still remaining a Son, as we honor the Father; but he who calleth Him "Father" doth not honor the Son as the Father, but has confounded the whole. Moreover as men are not so much brought to by being benefited as by being punished, on this account He hath spoken thus terribly, that even fear may draw them to honor Him. And when He saith "all," His meaning is this, that He hath power to punish and to honor, and doeth either as He will. The expression "hath given," is used that thou mayest not suppose Him not to have been Begotten, and so think that there are two Fathers. For all that the Father is, this the Son is also, Begotten, and remaining a Son. And that thou mayest learn that "hath given" is the same as "hath begotten," hear this very thing declared by another place. "As," saith Christ, "the Father hath life in Himself, so hath He given to the Son to have life in Himself." "What then? Did he first beget and then give Him life? For he who giveth, giveth to something which is. Was He then begotten without life?" Not even the devils could imagine this, for it is very foolish as well as impious. As then "hath given life" is "hath begotten Him who is Life," so, "hath given judgment" is "hath begotten Him who shall be Judge."
That thou mayest not when thou hearest that He hath the Father for His cause imagine any difference of essence or inferiority of honor, He cometh to judge thee, by this proving His Equality. For He who hath authority to punish and to honor whom He will, hath the same Power with the Father. Since, if this be not the case, if having been begotten He afterwards received the honor, how came it that He was afterwards thus honored, by what mode of advancement reached He so far as to receive and be appointed to this dignity? Are ye not ashamed thus impudently to apply to that Pure Nature which admitteth of no addition these carnal and mean imaginations?
(Hom. xxxviii. 1) As He gave Him life, i. e. begot Him living; so He gave Him judgment, i. e. begot Him a judge. Gave, it is said, that thou mayest not think Him unbegotten, and imagine two Fathers: All judgment, because He has the awarding both of punishment and reward.
(Hom. xxxix. 2) For, lest you should infer from hearing that the Author of His power was the Father, any difference of substance, or inequality of honour, He connects the honour of the Son with the honour of the Father, showing that both have the same. But shall men then call Him the Father? God forbid; he who calls Him the Father, does not honour the Son equally with the Father, but confounds both.
"He that honoreth not the Son honoreth not the Father which hath sent Him." Seest thou how the honor of the Son is connected with that of the Father? "What of that?" saith one. "We see the same in the case of the Apostles; 'He,' saith Christ, 'who receiveth you receiveth Me.'" But in that place He speaketh so, because He maketh the concerns of His servants His own; here, because the Essence and the Glory is One with that of the Father. Therefore it is not said of the Apostles "that they may honor," but rightly He saith, "He that honoreth not the Son honoreth not the Father." For where there are two kings, if one is insulted the other is insulted also, and especially when he that is insulted is a son. He is insulted even when one of his soldiers is maltreated; not in the same way as in this case, but as it were in the person of another, while here it is as it were in his own. Wherefore He beforehand said, "That they should honor the Son even as they honor the Father," in order that when He should say, "He that honoreth not the Son honoreth not the Father," thou mightest understand that the honor is the same. For He saith not merely, "he that honoreth not the Son," but "he that honoreth Him not so as I have said" "honoreth not the Father."
"Whoso honoreth not the Son, honoreth not the Father that sent Him." This is a truth, and is plain. Since, then, "all judgment hath He given to the Son," as He said above, "that all may honor the Son, even as they honor the Father," what if there be those who honor the Father and honor not the Son? It cannot be, saith He: "Whoso honoreth not the Son, honoreth not the Father that sent Him." One cannot therefore say, I honored the Father, because I knew not the Son. If thou didst not yet honor the Son, neither didst thou honor the Father. For what is honoring the Father, unless it be in that He hath a Son? It is one thing when thou art taught to honor God in that He is God; but another thing when thou art taught to honor Him in that He is Father. When thou art taught to honor Him in that He is God, it is as the Creator, as the Almighty, as the Spirit supreme, eternal, invisible, unchangeable, that thou art led to think of Him; but when thou art taught to honor Him in that He is Father, it is the same thing as to honor the Son; because Father cannot be said if there be not a Son, as neither can Son if there be not a Father.
But lest, it may be, thou honorest the Father indeed as greater, but the Son as less, as thou mayest say to me, "I do honor the Father, for I know that He has a Son; nor do I err in the name Father, for I do not understand Father without Son, and yet the Son also I honor as the less," the Son Himself sets thee right, and recalls thee, saying, "that all may honor the Son," not in a lower degree, but "as they honor the Father." Therefore, "whoso honoreth not the Son, honoreth not the Father that sent Him." "I," sayest thou, "wish to give greater honor to the Father, less to the Son." Therein thou takest away honor from the Father, wherein thou givest less to the Son. For, being thus minded, it must really seem to thee that the Father either would not or could not beget a Son equal to Himself: if He would not, He lacked the will; if He could not, He lacked the ability. Dost thou not therefore see that, being thus minded, wherein thou wouldst give greater honor to the Father, therein thou art reproachful to the Father? Wherefore, so honor the Son as thou honorest the Father, if thou wouldest honor both the Father and the Son.
And immediately, then, after the judgment mentioned, all which the Father, not judging any man, hath given to the Son, what shall be? What follows? "That all may honor the Son, even as they honor the Father." The Jews honor the Father, despise the Son. For the Son was seen as a servant, the Father was honored as God. But the Son will appear equal with the Father, that all may honor the Son, even as they honor the Father. This we have, therefore, now in faith. Let not the Jew say, "I honor the Father; what have I to do with the Son?" Let him be answered, "He that honoreth not the Son, honoreth not the Father. Thou liest every way; thou blasphemest the Son, and dost wrong to the Father. For the Father sent the Son, and thou despisest Him whom the Father sent. How canst thou honor the sender, who blasphemest the sent?"
"And greater works than these," saith He, "will He show Him, that ye may marvel." "Greater than these." Greater than which? The answer readily occurs: than the cures of bodily diseases which ye have just heard: For the whole occasion of this discourse arose about the man who was thirty and eight years in infirmity, and was healed by the word of Christ; and in respect of this cure, the Lord could say, "Greater works than these He will show Him, that ye may marvel." For there are greater, and the Father will show them to the Son. It is not "hath shown," as of a thing past, but "will show," of a thing future; or, is about to show. Again a difficult question arises: Why, then, is there something with the Father that has not yet been shown to the Son? Is there something with the Father that was still hid from the Son when He spoke these words? For surely, if it be "will show," that is to say, "is about to show," then He has not yet shown; and He is about to show to the Son at the same time as to these persons, since it follows, "that ye may marvel." And this is a thing hard to see, how the Eternal Father doth show something, as it were in time, to the coeternal Son, who knoweth all things that are with the Father.
But what are the greater works? For perhaps this is easy to understand. "For as the Father," saith He, "raiseth up the dead, and quickeneth them, even so the Son quickeneth whom He will." To raise the dead, then, are greater works than to heal the sick. But "as the Father raiseth the dead, and quickeneth them, so also the Son quickeneth whom He will." Hence, the Father some, the Son others? But all things are by Him: therefore the Son the same persons as the Father doth; since the Son doeth not other things and in a different manner, but "these" and in "like manner." Thus clearly it must be understood, and thus held. But keep in memory that "the Son quickeneth whom He will." Here, too, know not only the power of the Son, but also the will. Both the Son quickeneth whom He will, and also the Father quickeneth whom He will - the Son the same persons as the Father; and hence the power of the Father and of the Son is the same, and also the will is the same.
What follows then? "For the Father judgeth not any man, but hath given all judgment to the Son, that all men may honor the Son, even as they honor the Father:" this He subjoined, as rendering a reason of the foregoing sentence. A great question comes before us; give it your earnest attention. The Son quickeneth whom He will, the Father quickeneth whom He will; the Son raiseth the dead, just as the Father raiseth the dead. And further, "the Father judgeth not any man." If the dead must be raised in the judgment, how can it be said that the Father raiseth the dead, if He judgeth not any man, since "He hath given all judgment to the Son"? But in that judgment the dead are raised; some rise to life, others to punishment. If the Son doeth all this, but the Father not, inasmuch as "He judgeth not any man, but hath given all judgment to the Son," it will appear contrary to what has been said, viz., "As the Father raiseth up the dead, and quickeneth them, so also the Son quickeneth whom He will." Consequently the Father and the Son raise together; if they raise together, they quicken together: hence they judge together.
Consider how different it is in the case of things human, from which you wish to deduce examples for things divine. A man that sends remains himself behind, while only the man that is sent goes forward. Does the man who sends go with him whom he sends? Yet the Father, who sent the Son, has not departed from the Son. Hear the Lord Himself saying, "Behold, the hour is coming, when every one shall depart to his own, and ye will leave me alone; but I am not alone, because the Father is with me." How has He, with whom He came, sent Him? How has He, from whom He has not departed, sent Him? In another place He said, "The Father abiding in me doeth the works." Behold, the Father is in Him, works in Him. The Father sending has not departed from the Son sent, because the sent and the sender are one.
Behold, says some one, the Son has been sent; and the Father is greater, because He sent. Withdraw from the flesh; the old man suggests oldness in time. Let the ancient, the perpetual, the eternal, to thee the new, call off thy understanding from time to this. Is the Son less because He is said to have been sent? I hear of a sending, not a separation. But yet, saith he, among men we see that he who sends is greater than he who is sent. Be it so; but human affairs deceive a man; divine things purge him. Do not regard things human, in which the sender appears greater, the sent less. Notwithstanding, things human themselves bear testimony against thee. Just as, for example, if a man wishes to ask a woman to wife, and, not being able to do this in person, sends a friend to ask for him. And there are many cases in which the greater is chosen to be sent by the less.
(Tr. xxi. s. 5) But now from Him whom we called coeternal with the Father, who saw the Father, and existed in that He saw, we return to the things of time, And He will show him greater works than these. But if He will show him, i. e. is about to show him, He hath not yet shown him: and when He does show him, others also will see; (Tr. xix). for it follows, That ye may believe. It is difficult to see what the eternal Father can show in time to the coeternal Son, Who knows all that exists within the Father's mind. For as the Father raiseth up the dead, and quickeneth them, even so the Son quickeneth whom He will. To raise the dead was a greater work than to heal the sick. But this is explained by consideriug that He Who a little before spoke as God, now begins to speak as man. As man, and therefore living in time, He will be shown greater works in time. Bodies will rise again by the human dispensation by which the Son of God assumed manhood in time; but souls by virtue of the eternity of the Divine Substance. For which reason it was said before that the Father loved the Son, and showed Him what things soever He did. For the Father shows the Son that souls are raised up; for they are raised up by the Father and the Son, even as they cannot live, except God give them life. (Tr. xxi). Or the Father is about to show this to us, not to Him; according to what follows, That ye may believe. This being the reason why the Father would show Him greater things than these. But why did He not say, shall show you, instead of the Son? Because we are members of the Son, and He, as it were, learns in His members, even as He suffers in us. For as He says, Inasmuch as ye have done it unto one of the least of these My brethren, ye have done it unto Me: (Matt. 25:40) so, if we ask Him, how He, the Teacher of all things, learns, He replies, When one of the least of My brethren learns, I learn.
(Tr. xxi. s. 5, 6) Having said that the Father would show the Son greater works than these, He proceeds to describe these greater works: For as the Father raiseth up the dead, and quickeneth them, even so the Son quickeneth whom He will. These are plainly greater works, for it is more of a miracle that a dead man should rise again, than that a sick man should recover. We must not understand from the words, that some are raised by the Father, others by the Son; but that the Son raises to life the same whom the Father raiseth. And to guard against any one saying, The Father raises the dead by the Son, the former by His own power, the latter, like an instrument, by another power, He asserts distinctly the power of the Son: The Son quickeneth whom he will. Observe here not only the power of the Son, but also His will. Father and Son have the same power and will. The Father willeth nothing distinct from the Son; but both have the same will, even as they have the same substance.
(Tr. xxi. s. 11.) But who are these dead, whom the Father and Son raise to life? He alludes to the general resurrection which is to be; not to the resurrection of those few, who were raised to life, that the rest might believe; as Lazarus, who rose again, to die afterwards. Having said then, For as the Father raiseth up the dead, and quickeneth them, to prevent our taking the words to refer to the dead whom He raised up for the sake of the miracle, and not to the resurrection to life eternal, He adds, For the Father judgeth no man; thus showing that He spoke of that resurrection of the dead which would take place at the judgment. (Tr. xxiii. s. 13). Or the words, As the Father raiseth up the dead, &c.refer to the resurrection of the soul; For the Father judgeth no man, but hath committed all judgment unto the Son, to the resurrection of the body. For the resurrection of the soul takes place by the substance of the Father and the Sonk, and therefore it is the work of the Father and the Son together: but the resurrection of the body takes place by a dispensation of the Son's humanity, which is a temporal dispensation, and not coeternal with the Father. (Tr. xxi. s. 12.). But see how the Word of Christ leads the mind in different directions, not allowing it any carnal resting place; but by variety of motion exercising it, by exercise purifying it, by purifying enlarging its capacity, and after enlarging filling it. He said just before that the Father showed what things soever He did to the Son. So I saw, as it were, the Father working, and the Son waiting: now again I see the Son working, the Father resting.
(de Trin. c. 29. [xiii.]) For this, viz. that the Father hath given all judgment unto the Son, does not mean that He begat the Son with this attribute, as is meant in the words, So hath He given to the Son to have life in Himself. For if so, it would not be said, The Father judgeth no man, because, in that the Father begat the Son equal, He judgeth with the Son. What is meant is, that in the judgment, not the form of God but the form of the Son of man will appear; not because He will not judge Who hath given all judgment to the Son; since the Son says of Him below, There is one that seeketh and judgeth, (c. 8.) but the Father judgeth no man; i. e. no one will see Him in the judgment, but all will see the Son, because He is the Son of man, even the ungodly who will look on Him Whom they pierced. (Zech. 12)
(xxi. s. 13) First indeed, the Son appeared as a servant, and the Father was honoured as God. But the Son will be seen to be equal to the Father, that all men may honour the Son, even as they honour the Father. 1But what if persons are found, who honour the Father, and do not honour the Son? It cannot be: He that honoureth not the Son, honoureth not the Father which hath sent Him. It is one thing to acknowledge God, as God; and another to acknowledge Him as the Father. When thou acknowledgest God the Creator, thou acknowledgest an almighty, supreme, eternal, invisible, immutable Spirit. When thou acknowledgest the Father, thou dost in reality acknowledge the Son; for He could not be the Father, had He not the Son. But if thou honour the Father as greater, the Son as less, so far as thou givest less honour to the Son, thou takest away from the honour of the Father. For thou in reality thinkest that the Father could not or would not beget the Son equal to Himself; which if He would not do, He was envious, if He could not, He was weak. (Tr. xxiii. s. 13). Or, That all men should honour the Son even as they honour the Father; has a reference to the resurrection of souls, which is the work of the Son, as well as of the Father. But the resurrection of the body is meant in what comes after: He that honoureth not the Son, honoureth not the Father that sent Him. Here is no as; the man Christ is honoured, but not as the Father Who sent Him, since with respect to His manhood He Himself saith, My Father is greater than I. (Tr. xxi. s. 17). But some one will say, if the Son is sent by the Father, He is inferior to the Father. Leave thy fleshly actions, and understand a mission, not a separation. Human things deceive, divine things make clear; although even human things give testimony against thee, e. g. if a man offers marriage to a woman, and cannot obtain her by himself, he sends a friend, greater than himself, to urge his suit for him. But see the difference in human things. A man does not go with him whom he sends; but the Father Who sent the Son, never ceased to be with the Son; as we read, I am not alone, but the Father is with Me. (c. 16)
(iv. de Trin. c. 28. [xx.]) It is not, however, as being born of the Father, that the Son is said to be sent, but from His appearing in this world, as the Word made flesh; as He says, I went forth from the Father, and am come into the world: (John 16:28) or from His being received into our minds individually, as we readl, Send her, that she may be with me, and may labour with me.
[Our opponents] say that the word as does not altogether always introduce equality of acts in those things to which it is affixed but often marks out a kind of likeness, as in, “Be merciful as your Father in heaven is merciful.” Does this, they say, imply that we are just as merciful as the Father because of the word as?… What then is our answer to this?… When “as” is applied to things unlike in their nature, it does not wholly introduce absolute equality but rather likeness and resemblance. But when it is applied to things in all respects alike, it shows equality in all things and similitude. So, for instance when speaking of the brightness of the sun in heaven and the brightness of silver here on earth, their natures are diverse.… In this case, we rightly say that earthly matter cannot attain to equal brightness with the sun but only to a certain likeness and resemblance, even though the word as is used. But take the example of the holy disciples Peter and John, who, both in respect to nature and piety toward God, do not fail as accurate likenesses of one another. And then say, “Let John be honored by all, even as Peter.” Is the “as” here powerless so that equal honor should not be paid to both?… According to this analogy then, when the “as” is applied to the Father and the Son, why should we shrink from crowning both with equal honors?
CHAPTER VIII. That the Son being God and of God by Nature, and the Exact Image of Him Who begat Him, hath equal honour and glory with Him.
A cause and reason of the things already enumerated, is now evident, viz., that the Son ought to be honoured in Equality and likeness with the Father. For recapitulating a little, and carried back to a recollection of the preceding, you will view accurately the force of the passage. He said then that God was His Father, making Himself Equal with God; then again He began showing that He was of Equal strength and skill, saying, For what things soever He doeth, these doeth also the Son likewise. That He is both Life and Life-giving by Nature, as is He too Who begat Him, He showed plainly, adding, For as the Father raiseth up the dead and quickeneth them, so the Son too quick-eneth whom He will. But that He will be also Judge of all, the Father in all things co-approving and consenting, He declared, saying, For neither doth the Father judge any man, but hath committed all judgment unto the Son. What then is the cause of these things? what induced the Only-Begotten to say all this? That all men (He saith) should honour the Son even as they honour the Father. For if He hath all things whatever the Father hath, as far as appertains to God-befitting Dignity, how is it not fitting that He to Whom nothing is lacking to Identity of essence should be crowned with equal honours with Him? What then do they say to this too who pervert all equity, as saith the Prophet Isaiah? |262
"If (he says) by reason of its being said, That all men should honour the Son even as they honour the Father, ye suppose that one ought to magnify the Son with equal honours with the Father, ye know not that ye are stepping far away from the truth. For the word As does not altogether introduce equality of acts, in respect of those things it is affixed to, but often marks out a kind of likeness, just as (he says) the Saviour counsels, saying, Be ye therefore merciful as your Father also which is in Heaven is merciful. Shall we then be as merciful as the Father, on account of the as? And again Christ says to His Father of His disciples: Thou hast loved them, AS Thou hast loved Me. But we will not grant that the disciples are loved just as the Son, on account of the as. Why then dost thou multiply words, and distort what is said into blasphemy, though it introduces no obligation on the hearers to honour the Son in equal measure with the Father?"
What then is our answer to these things? With bitter words do the fighters against God bay at us, but without are dogs, as Paul saith, without are evil workers, without the right faith are the concision. For we are sons of the truth and children of the light. Therefore we will glorify the Only-Begotten together with God the Father, not with any difference, but in equality of honour and glory, as God of God, and Light of Light, and Life of Life. And overmuch enquiry into what is to be received as faith, is not without hazard: nevertheless we must test the force of the As, lest our opponents be overwise in their own conceits. When therefore As is applied to things unlike in their nature, it does not wholly introduce absolute equality, but rather likeness and resemblance, as ye yourselves acknowledged above; but when it is applied to things in all respects like to one another, it shows equality in all things and similitude and whatever else is found to have the same force with these. Just as if I say, Bright is the sun in Heaven, bright too is silver which is of the earth, yet is the nature of the things mentioned diverse. Let |263 any of the rich, of the earth, be supposed to say to his household servants, Let the silver shine as the sun. In this case we very justly say that earthly matter attains not to equal brightness with the sun, but to a certain likeness and resemblance, although the word As be used of it. But let Peter and John (suppose) of the holy disciples be brought forward, who both in respect of nature and of piety towards God, fail not of an accurate likeness one to another, let the As be applied, some one saying of them, as here, Let John be honoured by all, even as Peter, will the As here be powerless, so that equal honour ought not to be paid to both? But I do not suppose that any one will say such a thing: for he will see that there is nothing to prevent it.
According to this analogy of idea, when the As is applied to the Father and the Son, why should we shrink from crowning Both with equal honours? For He having considered before, as God, things to come, and having carefully viewed the envious opposition of thine unlearning hath brought in the As, not bare and bereft of the aid befitting it, but having strengthened it beforehand with convenient proofs, and shown afore that He is God by Nature (for He made God His Father): having again fore-shewn that He is both God the Creator and of a truth Life, and having before introduced Himself, altogether glorying (so to say) in the Attributes of God the Father,----He afterwards seasonably subjoins That all men should honour the Son even as they honour the Father too. Then what objection still appears, what is there to hinder, that He, in Whom are Essentially the Properties and excellencies of the Father, should attain to an equal degree of honour? for we shall be found honouring the very Nature of God the Father, full well beaming forth in the Son. Wherefore He proceeds, He that honoureth not the Son honoureth not the Father which sent Him. For the charge of dishonouring the Son, and the force of blasphemy against Him, will mount up unto none other more truly than the Father Himself, Who put forth the Son as it were from the |264 Fount of His Own Nature, even though He be seen throughout the whole Holy Scriptures as everlastingly with Him.
"Yea (saith the opponent) let the charge from dishonouring the Son go to whatsoever you please, or rather let it reach even unto God the Father Himself. For He will be angry, and that with reason, yet not wholly so, as though His Very Nature were insulted in the Son, according to our just now carefully finished argument, but since He is His Image and Impress, formed most excellently after His Divine and Ineffable Essence, He is with reason angry, and will wholly transfer the wrong to Himself. For it were indeed most absurd, that he who insulted the Divine Impresses, should not surely pay the penalty of his sin against the Archetype. Just as he who has in-suited the images of earthly kings, is punished as having indeed transgressed against the ruler himself. And in like manner shall we find it decreed by God in respect of ourselves also: for Whoso (saith He) sheddeth man's blood, for his blood shall he be poured forth: because in the Image of God He made man. Seest thou then hereby very clearly (saith he) that if the Image be wronged, and not altogether the Divine Nature, God the Father deems it right to be angry? In this way then let that which is said by Christ be conceived of and adapted, He that honoureth not the Son, neither doth he honour the Father."
Shall then the Only Begotten be classed with us as external to the Essence of the Father? how then will He yet be God by Nature, if He altogether slip out of the bounds of the Godhead, situate in some nature of his own and of other sort than that wherein the Father is? and we do wrong, it seems, in bringing into one count of Godhead, the order of the Holy Trinity. We ought, we ought at length to worship the Father as God, to impart some glory of Their Own to the Son and the Spirit, severing them as it were into different natures, and defining severally to Each the mode of His Existence. Yet do the Divine Scriptures |265 declare unto us One God, classing with the Father the Son and the Spirit, so that through Their Essential and exact sameness the Holy Trinity is brought unto one count of Godhead. The Only-Begotten is not then alien from the Nature of Him who begat Him, but neither will He be a whit conceived of as Son in truth, if He beamed not forth from the Essence of the Father (for this and no other is the definition and mode of true son ship in all) but if there be no Son, God's being Father will be wholly taken away too. How then will Paul be true in saying of Him, Of Whom every family in Heaven and earth is named? For if He have not begotten of Himself in God-befitting manner the Son, how shall the beginning of Fatherhood be in Him, going through in imitation to those who are in Heaven and earth? But God is in truth Father: the Only-Begotten therefore is by Nature Son, and is of a surety within the bounds of the Divinity. For God will be begotten of God even as man (for example) of man, and the Nature of God the Father, Which transcends all things, will not err by bearing fruit not befitting It.
But since some blasphemously and foolishly say, that it is not the Nature of God the Father That is insulted in the Son, when He does not receive due honour from any, but that He is angry reasonably and rightly, at His Own Image being dishonoured in Him; we must ask them in what sense they would have the Son be and be called the Image of the Father. Yea rather let us forestalling their account, determine beforehand the Nature of the Image, according to legitimate reasoning: for so will the result of our enquiries be clear and more distinct. Therefore one and the first mode of image is that of sameness of nature in properties exactly alike, as Abel of Adam, or Isaac of Abraham: the second again is that consisting in likeness of impress, and accurate impression of form, as the King's delineation in wood, or made in any other way, most excellently and skilfully, as respects him. Another image again is taken in respect of habits and manners, and conversation and inclination to either good or bad, as for instance |266 it may be said that the well-doer is like Paul, him that is not so like Cain (for the being equally good or bad, works likeness with either, and with reason confers it) Another form of image is, that of dignity and honour and glory and excellence, as when one for instance succeeds another in a command, and does all things with the authority which belongs to and becomes him. An image in another sense, is in respect of any either quality or quantity of a thing, and its outline and proportion: for we must speak briefly.
Let then the most critical investigators of the Divine Image teach us, whether they think one ought to attribute to the Only-Begotten the Essential and Natural Likeness, and thus say that the Only-Begotten Word proceeding from the Father is an Image of Him in the same sense as Abel is of Adam, who retained in himself the whole nature of his parent, and bore the count of human nature all-complete? or will they be vexed at this, compelled to confess the Son truly God of God by Nature, and turning aside according to their custom to fight against the truth, advance to the second kind of image, which is conceived to exist in mere form, impress and outline? But I suppose they will shrink from saying this. For no one, even if he be a very prater, will suppose that the Godhead can be estimated in respect of size, or circumscribed by outline, or meted by impress, or that the Unembodied will wholly undergo what belongs to bodies. Do they say then that He is conformed to Him in respect of manners and habits and will, and are they not ashamed to dress Him in this image? for how is He yet to be conceived of as God by Nature, Who has Likeness to Him in will only, but has another Being separately of Himself? For they will surely acknowledge that He subsists. Then what is there in Him more than in the creature? For shall we not believe that the angels themselves hasten to perform the Divine Will, who are by nature other than God? But what, when this is conceived of as belonging to us too? for does not the Only-Begotten teach us foolishly to jump at things above our nature, and to aim at impossibilities, saying, Be ye merciful, as your Father also which is in Heaven is merciful? For this were undoubtedly to say that we ought to gain the likeness of the Father by identity of will. And Paul too was an imitator of Christ, of the (as they babbling say) Image of the Father in will only. But they will shift their ground (I suppose) from these miserable conceptions, and as though thinking something greater and better, will surely say this, "The Only-Begotten is the Image of God the Father, in respect of identity of will, in respect of God-befitting Dignity and Glory and Power, in respect of Operation in creation and working miracles, in respect of reigning and ruling over all, in respect of judging and being worshipped by angels and men and in short by all creation. By all these He showing us the Father in Himself, says that He is not of His Person, but is the Impress of His Person." Therefore as we said just now, the Son is none of these by nature, but is altogether separate from all of them according at least to your most foolish reasoning, and is neither Very God, nor Son, nor King, nor Lord, nor Creator, nor Mighty, nor in respect of His own "Will is He by Nature Good: but in boasts solely and only of what is God-befitting is He seen. And as is the application of tints to paintings on tablets, beautifying them by the variety to the eye, but having nothing true: so as to the Son too, the beauty of the Excellencies of God the Father decks Him around with bare names only, but is as it were applied from without like certain tints: yea rather the Divine Nature is outlined in Him, and appears in bare type.
Next, how will ye not be shown to be fighting outright with all the holy Scriptures, that ye may with justice hear, Ye stiffnecked and uncircumcised in heart and ears, YE are always resisting the Holy Ghost: as your fathers did, so do YE too, for when do they not call the Son Very God, or when do they bear Him forth from the Essence of His Father? which of them has dared to say that He is by Nature neither Creator nor King nor Almighty nor to be worshipped? For the Divine Psalmist says as to the Only-Begotten Himself, Thy Throne, O God, is for ever and ever: Thomas again the most wise disciple in like wise calls Him God alike and Lord. He is called Almighty and Creator by every voice of saint, and as having not according to you the Dignity from without, but as being by Nature what He is said to be, and therefore is He worshipped both by the holy Angels and by us, albeit the Divine Scripture says that we ought to worship none other, save the Lord God Alone.
If then they hold that the God-befitting Dignity in Him is acquired and given, and think that they ought to worship such an one, let them know that they are worshipping the creature rather than the Creator, and making out to themselves a new and fresh God, rather than acknowledging Him Who is really so by Nature. But if while they say that the Son is external to the Essence of God the Father, they yet acknowledge Him to be Son and Very God and King and Lord and Creator, and to have Essentially in Himself the Properties and Excellencies of the Father, let them see whither there is risk that the end of those who thus think will be. For nothing at all will be found of sure faith in the Divine Nature, since the nature of things originate also is now capable of being whatever It is conceived to be. For it has been proved according to the most feeble reasoning of our opponents, that the Only-Begotten not being of the Divine Nature, hath yet truly in Himself Its Excellencies. Who will not shudder at the mere hearing the blasphemy of the doctrines? For all things are now overturned, when the Nature That is above all things descendeth so as to be classed with things originate, and the creation itself contrary to reason springs up to the measure above it, and not designed for it.
Therefore let us swimming away from the absurdity of such doctrines, as from a ship sinking in the sea, hasten to he Truth, as to a secure and unruffled haven, and let us ackowledge the Son to be the Image of God the Father, not plaistered over so to say with perishable honours, nor adorned merely with God-befitting titles, but Essentially Exact according to the likeness of His Father, and unalterably being by Nature That which He That begat Him is conceived to be, to wit Very God of God in truth, Almighty, Creator, Glorified, Good, to be worshipped, and whatever may be added to the things enumerated as befitting God. For then showing Him to be Like in all things to God the Father, we shall also show Him true, in saying that if any will not honour the Son, neither doth he honour the Father Which hath sent Him: for as to this our enquiry and the test of the things just now investigated had its origin.
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SUMMARY
John 5:23 profoundly declares the co-equality of Jesus Christ with God the Father, asserting that the honor, reverence, and worship due to the Father must be equally extended to the Son. This pivotal statement underscores Jesus' divine nature and authority, establishing that true honor for God necessitates honoring the Son whom He sent, thereby linking the acceptance or rejection of Jesus directly to one's relationship with God the Father.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
John 5:23 employs several powerful literary devices to convey its profound theological truth. The most prominent is Parallelism, specifically Synonymous Parallelism, where the second part of the verse reinforces and expands upon the first. The initial declaration that the Son should be honored "even as" the Father is immediately followed by the inverse, demonstrating that dishonoring the Son equates to dishonoring the Father. This creates a strong, undeniable logical and theological link. The use of the phrase "even as" itself functions as a powerful Comparative Device, drawing an explicit and absolute equivalence between the honor due to the Father and that due to the Son. Furthermore, the verse utilizes Emphasis through repetition of the verb "honour" (timáō) and the stark contrast between honoring and not honoring, underscoring the critical importance of this command. The structure also presents a Conditional Statement (implied: "If one does not honor the Son, then one does not honor the Father"), highlighting the indispensable nature of acknowledging Jesus' divine status for genuine worship of God.
THEOLOGICAL AND THEMATIC CONNECTIONS
John 5:23 is a cornerstone for understanding the New Testament's Christology and the nature of the Godhead. It directly addresses the deity of Christ, asserting that He is not merely a prophet, a good teacher, or even the Messiah in a human sense, but is God in the same manner as the Father. The demand for co-equal honor implies co-equal essence and nature, laying foundational groundwork for the doctrine of the Trinity—one God existing in three persons. True worship, therefore, is inherently Trinitarian, encompassing honor for the Son as well as the Father. To deny the Son honor is to deny the very God who sent Him, revealing that salvation and relationship with God are inextricably linked to one's response to Jesus Christ.
REFLECTION AND APPLICATION
John 5:23 challenges believers to deeply examine the object and nature of their worship. It demands that our reverence for Jesus Christ be no less than our reverence for God the Father, acknowledging His full deity and authority in every aspect of our lives. This means not only intellectually assenting to His divine status but also living a life that reflects His lordship, obeying His commands, and prioritizing His will. True honor for the Son translates into a life of humble submission, fervent adoration, and unwavering trust. If we claim to honor God, we must equally honor Jesus, for He is the Father's perfect revelation and the very means by which we come to know and experience God. This verse calls us to a holistic and Christ-centered understanding of God, urging us to ensure that our worship, our theology, and our daily walk consistently reflect the co-equal honor due to the Son.
Questions for Reflection
FAQ
Does John 5:23 mean that Jesus is God?
Answer: Yes, absolutely. The phrase "even as they honour the Father" (Greek: kathṓs) is a direct and unequivocal statement of co-equality in honor, which in the context of divine worship, implies co-equality in nature and essence. In a monotheistic Jewish context, demanding the same honor due to God the Father for anyone else was a claim to deity. Jesus is not asking for a lesser honor, or merely a derivative honor, but the exact same honor. This is a profound declaration of His full divinity, indicating that He shares the same divine attributes and is worthy of the same worship as the Father. This aligns with other passages where Jesus asserts His divine identity, such as "I and my Father are one" and His acceptance of Thomas's declaration, "My Lord and my God!".
CHRIST-CENTERED FULFILLMENT
John 5:23 finds its ultimate fulfillment in the person and work of Jesus Christ, who is the visible image of the invisible God and the one through whom all things were created and sustained (Colossians 1:15-17). The Father's purpose in sending the Son, as revealed in this verse, was not merely to convey a message, but to reveal Himself fully and to establish the means by which humanity could truly honor God. Jesus' incarnation, life, atoning death, and glorious resurrection are the very acts through which the Father's will is perfectly accomplished, and through which the Son is supremely glorified. Because Jesus humbled Himself and became obedient to death, even death on a cross, God has highly exalted Him and given Him "the name which is above every name, that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father" (Philippians 2:8-11). Thus, the honor demanded in John 5:23 is not an arbitrary decree, but a recognition of Christ's inherent divine worth and His completed work of redemption, through which alone we can approach and truly honor the Father (John 14:6).