Thomas Aquinas

Having shown the power of the Son in general, he here consequently shows it in particular, and first the Lord manifests his life-giving power; secondly he manifests certain things said before, which seemed obscure, at the point "for as the Father hath life in himself, so hath he given to the Son also to have life in himself." Concerning the first he does two things. First he shows that the Son has life-giving power; secondly he teaches the manner of receiving life from the Son, at the point "amen, amen I say to you, that he who heareth my word," and so on. Concerning the first he does three things. First he sets forth the life-giving power of the Son; secondly he assigns the reason for what was said, at the point "for neither doth the Father judge any man"; thirdly he shows the effect that follows from it, at the point "that all men may honor the Son," and so on. And concerning the first he does two things. First he sets forth the life-giving power in general; secondly he expresses it, at the point "for as the Father," and so on.

As to the first he says "greater than these will he show him." As if to say: you marvel and are troubled about the power of the Son in the healing of the sick man; but the Father will yet show him greater works than these, namely in the raising up of the dead, so that you may marvel. But from these words a doubt arises concerning two points: first indeed as to what he says, "will show," for what was said above, that the Father shows all things to the Son, refers to the eternal generation; how then does he here say "will show," since the Son is co-eternal with him, and in eternity there is no receiving of something future? Secondly indeed as to what he says, "so that you may marvel." For if he is going to show it for the purpose that the Jews may marvel, then he is going to show it to the Son and to them at the same time, otherwise they would not marvel unless they saw it; whereas the Son from eternity has seen all things with the Father. And therefore it must be said that this is expounded in three ways.

In one way, according to Augustine, so that this showing be understood as to be done to the disciples. For it is Christ's customary manner of speaking sometimes to attribute to himself what is done to his members, according to that saying in Matthew 25:40: "what you have done to one of the least of mine, you have done to me." And then the sense is: you have seen the Son doing great things in the curing of the sick man, and you marvel; but the Father will yet show him greater things than these in his members, namely the disciples; below, John 14:12: "and greater than these shall he do." He says therefore "so that you may marvel," because from the miracles of the disciples the Jews marveled so greatly that the greatest multitude of them was converted to the faith, as is found in Acts 1. In another way, according to Augustine, thus: namely that it be referred to Christ according to the nature assumed. For in Christ there is both the divine nature and the human nature; and according to each he has from the Father life-giving power, but in one way and in another, because according to his divinity he has the power of giving life to souls, but according to the nature assumed he gives life to bodies; whence Augustine: the Word gives life to souls, but the Word made flesh gives life to bodies. For the resurrection of Christ, and the mysteries which Christ fulfilled in the flesh, are the cause of the future resurrection of bodies; Ephesians 2:5: "he hath quickened us together in Christ"; 1 Corinthians 15:12: "now if Christ be preached, that he arose again from the dead, how do some among you say, that there is no resurrection of the dead?" But the first he has from eternity, and this he showed when he said above: "and he showeth him all things which himself doth," which indeed he shows wholly to the flesh; but other things in time, and as to this he says: "and greater than these will he show him," that is, his power is shown in this, that he will do greater things, by raising up the dead: some indeed here, as Lazarus, the maiden, and the widow's only son; all finally on the day of judgment. In the third way, that it be referred to Christ according to the divine nature, according to that manner in which it is customary to say in Scripture that something happens then when it becomes known; as that saying in Matthew, last chapter, 18: "all power is given to me in heaven and in earth." For since Christ from eternity has had the fullest power, because "whatsoever things the Father doth, the same also the Son doth in like manner," yet it is said that after the resurrection of the Lord power was given to him: not because he then only received it, but because through the glory of the resurrection it then became most known. According to this, then, he says power is given to him, according as he carries it out in work, so that it may be said: "and greater works will he show him"; that is, he will show through their execution what was given to him; and this while you marvel, namely when he who appears to you as only a man will appear of divine power and God. But the word "showing" is to be taken as the word "seeing," according as was expounded above.

Consequently, when he says "for as the Father raiseth up the dead (...) so the Son also," he explains in particular the life-giving power of the Son, showing what those greater things are which the Father will show the Son. Here it must be known that the divine power in the Old Testament is commended chiefly from this, that God is the author of life; 1 Kings 2:6: "the Lord killeth and maketh alive." And Deuteronomy 32:39: "I will kill and I will make to live." Which power indeed, as the Father has it, so also the Son has it, and therefore he says "as the Father raiseth up the dead and giveth life, so the Son also giveth life to whom he will"; as if to say: these are the greater things that the Father will show the Son, namely that he may give life to the dead. Clearly these things are indeed far greater, because it is more that a dead man should rise again than that a sick man should recover. Thus therefore "the Son giveth life to whom he will," both by giving the first life to the living, and by raising up the dead. Nor yet let us think that some are raised up by the Father and others by the Son, but that the same ones whom the Father raises up and gives life to, the Son raises up and gives life to; because the Father, just as he operates all things through the Son, who is his power, so also gives life to all through the Son, who is life, as he says below, John 14:6: "I am the way, the truth and the life." Yet he does not through the Son raise up and give life to the dead as through an instrument, because according to this the Son would not be constituted in the free judgment of his own power. And therefore, so as to exclude this, he says: "the Son giveth life to whom he will"; that is, it is in the free judgment of his own power to give life to whom he wills. For the Son does not will anything other than the Father; for as they have one substance, so they have one will; whence in Matthew 20:15 he says: "is it not lawful for me to do what I will?"

Consequently, when he says "for neither doth the Father judge any man," he assigns the reason for what was said, manifesting his power. But it must be attended to that from this passage to the end there are two expositions: one is Augustine's, the other is that of Hilary and Chrysostom. According to Augustine indeed it is expounded thus. The Lord had said above that as the Father raiseth up the dead, so also the Son. But lest you understand that raising up of the dead only as that by which he raised some to this life for the showing of a miracle, and not that by which he raises to eternal life, therefore he leads them to the higher consideration of the other resurrection, namely that which will be in the future judgment. Whence he specially makes mention of judgment, saying "for neither doth the Father judge any man." It can also, according to the same author, be continued in another way under the same sense, so that according to what he said, "as the Father raiseth up the dead, so also the Son," etc., be referred to the resurrection of souls, which the Son effects insofar as he is the Word; but what he says, "for neither doth the Father judge any man," be referred to the resurrection of bodies, which he effects insofar as the Word was made flesh. For the resurrection of souls happens through the person of the Father and the Son; whence he also names the Father and the Son together, saying "as the Father raiseth up (...) so also the Son." But the resurrection of bodies happens through the dispensation of the humanity, which is not co-eternal with the Father; and therefore he attributes judgment to the Son alone. But note the wonderful variety of the words: for first there is set before us the Father working and the Son at leisure, namely when it is said: "the Son cannot of himself do anything, but what he seeth the Father doing"; but here conversely there is set forth the Son working and the Father at leisure: "for neither doth the Father judge any man; but hath given all judgment to the Son," and so on. In which it is given to understand that he speaks in one way here and in another way there. For there he speaks of the operation which belongs to the Father and the Son, whence he says that he does nothing of himself, except what he sees the Father doing; but here he speaks of the operation by which the Son judges according as he is man, and not the Father; whence he says that "he hath given all judgment to the Son." For the Father will not appear in the judgment; because according to justice God cannot appear in his own nature to all who are to be judged; for since the divine vision is our beatitude, if the wicked were to see God in his own nature, they would already be blessed. Therefore the Son alone will appear, who alone has the assumed nature. He therefore alone judges, who alone will appear to all; yet by the authority of the Father; Acts 10:42: "this is he who was appointed by God to be judge of the living and of the dead." And in Psalm 71:1: "give to the king thy judgment, O God."

Consequently, when he says "that all men may honor the Son," he sets forth the effect which follows from the power of the Son, and first he sets forth the fruit of the consequence; secondly he excludes a contradiction, at the point "he who honoreth not the Son, honoreth not the Father who hath sent him." He says therefore: the Father has given all judgment to the Son, according to the human nature, because in the incarnation the Son emptied himself, taking the form of a servant, in which he was dishonored by men, according to that saying below, John 8:49: "I honor my Father, and you have dishonored me." Therefore in that very assumed nature judgment was given to him, so that all may honor the Son, as they honor the Father. For then they will see the Son of man coming with great power and majesty: Luke 21:27. And Apocalypse 7:11: "they fell on their faces, and adored, saying: blessing, and glory, and wisdom, and thanksgiving, honor, power and strength to our God." But someone might say: I wish to honor the Father, and not to care about the Son. But this cannot be, because "he who honoreth not the Son, honoreth not the Father who hath sent him." For it is one thing to honor God by reason of what God is, another to honor the Father. For someone can well honor God insofar as creator, omnipotent and unchangeable, without honoring the Son also. But no one can honor God as Father without honoring the Son; for he cannot be called Father if he does not have a Son. But if you dishonor the Son by dividing his power, you also dishonor the Father; for there you take away power from the Father, where you give less to the Son. Or otherwise, according to the same author: a twofold honor is owed to Christ: namely according to his divinity, according to which an honor equal to the Father is owed to him; and as to this he says "that all may honor the Son, as they honor the Father"; another is owed to him according to his humanity, but not equal to the Father; and about this he says "he who honoreth not the Son, honoreth not the Father who hath sent him." Whence there it is said pointedly "as"; but here he does not say "as," but simply says the Son is to be honored; Luke 10:16: "he who despiseth you, despiseth me; and he who despiseth me, despiseth him who sent me."

According to Hilary and Chrysostom, however, it is expounded more according to the letter, although with little change, in this manner. The Lord said above: "the Son giveth life to whom he will." Whoever does something by the free judgment of his will acts from his own judgment. Now it was said above that "all whatsoever things the Father doth, the Son also doth in like manner." Therefore the Son has, concerning all things, the free judgment of his will, because it proceeds from his own judgment. And therefore he immediately makes mention of judgment, saying "neither doth the Father judge any man," namely apart from the Son. And the Lord used this manner of speaking below, John 12:47: "I do not judge you," namely alone, but the word which I have spoken, that shall judge you in the last day. But "he hath given all judgment to the Son," just as he has also given him all things. For just as he gave him life, and begot him living, so he gave him all judgment, that is, he begot him a judge; below in the same chapter, verse 30: "as I hear, I judge"; that is, as I have being from the Father, so also judgment. The reason for this is that the Son is nothing else, as was said above, than the concept of the paternal wisdom; and each one judges through the concept of his wisdom; whence as the Father does all things through the Son, so also he judges all things through him. And the fruit of this is "that all may honor the Son, as they honor the Father"; that is, that they show him the worship of latria, as to the Father. But the rest is not changed.

But it must be attended to, according to Hilary, that there is a wonderful connection of words, so that errors against the eternal generation may be refuted. For two heresies arose against that eternal generation. One is that of Arius, saying the Son is less than the Father; which is against equality and unity. The other is that of Sabellius, saying there is no distinction of persons in the Godhead; which is against origin. And therefore wherever he makes mention of unity and equality, he immediately adds also the distinction of persons according to origin, and conversely. Whence, because he hints at the origin of the persons, saying "the Son cannot of himself do anything, but what he seeth the Father doing," lest you should believe there is inequality, he immediately adds: "for whatsoever things he doth, these the Son also doth in like manner." And, conversely, when he hints at equality, saying "as the Father raiseth up the dead and giveth life, so the Son also giveth life to whom he will," lest you should disbelieve the origin and that the Son is begotten, he adds "for neither doth the Father judge any man; but hath given all judgment to the Son." In the same way, when he insinuates the equality of the persons, saying "that all may honor the Son, as they honor the Father," he immediately adds concerning the sending, in which the origin is shown, saying "he who honoreth not the Son, honoreth not the Father who sent him," not by separation from himself. Hear of the sending, below, John 8:29: "he who sent me, is with me, and hath not left me alone."

Above the Lord showed that he has life-giving power; here he shows the manner in which someone can share in life from him, and first he sets forth the manner, how someone may share in life through him; secondly he foretells the fulfillment of this kind, at the point "amen, amen I say to you, that the hour cometh." Concerning the first it must be considered that there are four degrees of life. One indeed is found in plants, which are nourished, grow, and are generated and generate; another in animals, which only feel; another indeed in those which move, which are the perfect animals; further still there is another kind of life in those which understand. There being, then, so many degrees of life, it is impossible that either the life which is in plants, or that which is in sense, or that which is from motion, should be the first life. For the first life ought to be life through itself, not participated. But no life can be such except the intellectual life alone; the other three are common to the bodily and spiritual creature; but the body which lives is not itself life, but participates in life; and therefore the intellectual life is the first life, which is the spiritual life, which is received immediately from the first principle of life, whence it is called the life of wisdom. And on account of this, in the Scriptures life is attributed to wisdom. Proverbs 8:35: "he who shall find me, shall find life, and shall have salvation from the Lord." Thus therefore we share in life from Christ, who is the wisdom of God, insofar as our soul receives wisdom from him. But this intellectual life is perfected in the true knowledge of the divine wisdom, which is eternal life. Below, John 17:3: "this is eternal life, that they may know thee the only true God, and Jesus Christ whom thou hast sent." But man can arrive at no wisdom except through faith; whence in the sciences no one arrives at wisdom, unless he first gives faith to the things said by the teacher. If therefore we wish to arrive at that life of wisdom, it is necessary for us to believe through faith the things that are proposed to us by it. Hebrews 11:6: "he that cometh to God, must believe that he is, and is a rewarder to them that seek him." Isaiah 28:16, according to another text: "unless you believe, you shall not understand." And therefore the Lord fittingly shows the manner of arriving at life to be through faith, saying "he who heareth my word, and believeth him who sent me, hath life everlasting." And first he sets forth the merit of faith; secondly he adds its reward, at the point "hath life everlasting."

Concerning the merit of faith, first he sets forth that through which faith is introduced; secondly, that on which faith rests. Faith indeed is introduced through the word of man; Romans 10:17: "faith then cometh by hearing, and hearing by the word of Christ." But faith rests not on the word of man but on God himself; Genesis 15:6: "Abraham believed God, and it was reputed to him unto justice"; Ecclesiasticus 2:8: "you that fear God, believe him." Thus he introduces us through the word of man to believing, not the man himself who speaks, but God whose words he speaks; 1 Thessalonians 2:13: "when you had received of us the word of the hearing of God, you received it, not as the word of men, but, as it is indeed, the word of God." And the Lord sets forth these two things. First that through which faith is introduced; whence he says "he who heareth my word," which introduces to faith. Secondly that on which it rests, when he says "and believeth him who sent me," not me, but him in whose power I speak. These words indeed can apply to Christ according as he is man, insofar as through his human word men were converted to faith; and according as he is God, insofar as Christ is the Word of God. For since Christ is the Word of God, it is manifest that those hearing Christ were hearing the word of God, and consequently were believing God. And this is what he says: "he who heareth my word," that is, me, the Word of God, "and believeth him," that is, the Father whose Word I am.

The reward of faith he sets forth when he adds "hath life everlasting." And he sets forth three things which we shall have in glory, but in reverse order. For first we shall obtain the resurrection from the dead; secondly liberation from the future judgment; thirdly life everlasting: because, as is said in Matthew 25:46, after the judgment the just shall go into life everlasting. And he sets forth these three things as pertaining to the reward of faith: and first the third, as being more desired. Whence he says "he who believeth," namely through faith, "hath life everlasting," which consists in the full vision of God. And it is fitting that he who believes, on account of God, the things which he does not see, should be led to the full vision of them; below, John 20:31: "these things are written, that you may believe (...) and that believing, you may have life in his name." Secondly he sets forth the second, when he says "and cometh not into judgment." But against this is what the Apostle says, 2 Corinthians 5:10: "we must all stand before the judgment seat of Christ," even the apostles themselves: therefore he who believes will come into judgment. But it must be said that judgment is twofold. Namely of condemnation, and into this those who believe in God with formed faith will not come: of which the Psalm said, 142:2: "enter not into judgment with thy servant, for in thy sight no man living shall be justified"; above, John 3:18: "he who believeth is not judged." There is also the judgment of discretion or examination, and to this we must all present ourselves before the judgment seat of Christ, as the Apostle says; and of this it is said in Psalm 42: "judge me, O God, and discern my cause."

Thirdly he sets forth the reward, when he says "but is passed from death to life," or "shall pass," according to another text. This indeed can be expounded in two ways. First, so that it be referred to the resurrection of the soul, and thus the sense is plain, as if he said: not only does one obtain eternal life through faith and is freed from judgment, but also obtains the remission of sins. Whence he says "he passes" from unbelief to faith, from injustice to justice; 1 John 3:14: "we know that we have passed from death to life." Secondly, so that it be referred to the resurrection of bodies; and then it is explanatory of what he said, "hath life everlasting." For from this someone could believe that he who believes in God would never die, but would live forever; which cannot be, because all men must pay the debt of the first transgression, according to that saying, Psalm 88:49: "who is the man that shall live, and not see death?" And therefore it is not to be understood that he who believes has eternal life thus, as though he were never going to die; but that from this life he shall pass through death into life, that is, through the death of the body he will be restored to eternal life. Or "shall pass" as to its cause: because when a man believes, he already has the merit of the glorious resurrection; Isaiah 26:19: "thy dead men shall live, thy slain shall rise again." And then, loosed from the death of the old man, we shall receive the life of the new man, namely Christ.

"Amen, amen I say to you," and so on. Because some might doubt whether any would pass from death to life, therefore the Lord foretells the fulfillment of this kind, saying: I say that "he shall pass from death to life," and this is already fulfilled beforehand. And this is what he says: "amen, amen I say to you, that the hour cometh," not subject to fatal necessity, but preordained by God; 1 John 2:18: "it is the last hour." And lest it be believed to be distant he adds "and now is" (Romans 13:11: "it is now the hour for us to rise from sleep"), the hour, namely, is now, when the dead shall hear the voice of the Son of God, and they that hear shall live." Which can be expounded in two ways. In one way, so that it be referred to the resurrection of the body and it be said "the hour cometh, and now is," etc., as if he said: it is true that all will finally rise again, but even now is the hour, when some, whom the Lord was going to raise up, will hear his voice. Thus Lazarus heard when it was said to him, "come forth," as is said below, John 11:43; thus the daughter of the ruler of the synagogue heard, as is said in Matthew 9:18, and the widow's son, as is found in Luke 7:12. And therefore he says pointedly "and now is," because through me the dead are already beginning to be raised up. In another way, according to Augustine, so that what he says, "now is," be referred to the resurrection of the soul. For, as was said above, resurrection is twofold: namely that of bodies, which will be; and this is not yet, but will be in the future judgment; the other is that of souls, from the death of unbelief to the life of faith, and from injustice to justice; and this is already now. And therefore he says "the hour cometh, and now is, when the dead," namely the unbelieving and sinners, "shall hear the voice of the Son of God, and they that hear shall live," according to true faith.

But two marvelous things seem to be implied in these words. One, when he says the dead hear; the other when he adds that they revive through hearing, as if hearing were prior to life, whereas hearing is itself a certain act of life. But if we refer this to the resurrection, it is true that the dead will hear, that is, will obey the voice of the Son of God. For the voice is expressive of the interior concept. But the whole of nature obeys the divine will at a nod; Romans 4:17: "calleth those things that are not, as those that are." According to this, then, wood, stones and all things, not only the dry bones, but even the ashes of dead bodies will hear the voice of the Son of God, insofar as they will obey him at a nod. And this does not belong to Christ insofar as he is the son of man but insofar as he is the Son of God, because all things obey the word of God. And therefore he says pointedly "of the Son of God"; Matthew 8:27: "what manner of man is this, that the sea and the winds obey him?" But if it be referred to the resurrection of souls, what is said has its own reason: for the voice of the Son of God, by which interiorly through inspiration or exteriorly through his own preaching and that of others, he moves the hearts of the faithful, has a life-giving force; below, John 6:64: "the words that I have spoken to you, are spirit and life," and thus it gives life to the dead, while it justifies the impious. And because hearing is the way to life, either of nature through obedience, namely for the restoration of nature, or the hearing of faith for the restoration of life and justice, therefore he says "and they that hear," through obedience as to the resurrection of bodies, or through faith as to the resurrection of souls, "shall live," in the body in eternal life and in justice in the life of grace, and so on.