The Father loveth the Son: and he hath given all things into his hand.

“(Tr. xiv. c. 11) Having said of the Son, God giveth not the Spirit by measure unto Him; he adds, The Father loveth the Son, and farther adds, and hath given all things into His hand; in order to shew that the Father loveth the Son, in a peculiar sense. For the Father loveth John, and Paul, and yet hath not given all things into their hands. But the Father loveth the Son, as the Son, not as a master his servant: as an only, not as an adopted, Son. Wherefore He hath given all things into His hand; so that, as great as the Father is, so great is the Son; let us not think then that, because He hath deigned to send the Son, any one inferior to the Father has been sent.”

“Above, John the Baptist commended the teaching of Christ; but here he treats of the diversity of those receiving it: hence he deals with the faith that is to be given to this teaching, and concerning this he does three things. First he shows the rarity of believers; second, the debt of believing, at the place "but he who has received his testimony," etc.; third, the reward of faith, at the place "he who believes in the Son has eternal life." He says therefore: I say that Christ has certain knowledge, and speaks true things. Yet although few receive his testimony, his teaching is not for this reason diminished, because this is not on his part, but on the part of those who do not receive it, namely the disciples of John, who did not yet believe, and the Pharisees, who detracted from his teaching. And therefore he says, "and no one receives his testimony." Now this word "no one" can be explained in two ways. In one way, "no one," that is, few, even if some do receive it. And that some do receive it, he shows by adding: "but he who has received his testimony," etc. The Evangelist used this manner of speaking when he said above, John 1:11: "He came unto his own, and his own received him not": because few received him. In another way, because to receive his testimony is to believe in God; but no one can believe of himself, but from God; Ephesians 2:8: "By grace you are saved." And therefore he says "no one receives it," namely of himself, unless it be given to him by God. Or otherwise. It is customary in divine Scripture to speak of the people in two ways. For as long as we are in this world, the evil are mixed together with the good; and therefore Scripture sometimes speaks of the people, referring its intention to the evil, sometimes to the good. And this manner of speaking is found in Jeremiah 26: for first it says: "all the people and the priests sought to kill Jeremiah," referring its intention to the evil; and afterward it immediately says that all the people sought to free him, speaking of the good. In the same way John the Baptist too, having his eyes turned to the left, that is, to the evil, says, "and no one receives his testimony"; and turning on the other hand to the right, that is, to the good, says, "but he who has received his testimony," etc. "But he who has received his testimony" — here he shows the debt of faith, which is to submit oneself to the divine truth. And concerning this he does four things. First he sets forth the divine truth; second he adds the proclaiming of the divine truth, at the place "for he whom God has sent speaks the words of God"; third he intimates the faculty of proclaiming, at the place "for God does not give the Spirit by measure"; fourth he assigns the reason for this faculty, at the place "the Father loves the Son," etc. Now the debt of faith is that man should submit himself to the divine truth; and therefore he says that although few receive his testimony, yet some do receive it; hence he says, "but he who has received his testimony," that is, whoever he may be, "has set his seal," that is, he ought to place, or has placed, a certain sign in his heart, that Christ himself is God. "And God is true," because he himself said that he was God: for if he were not, he would not be true, whereas it is written, Romans 3:4: "But God is true," etc. Concerning this seal it is said, Song of Songs 8:6: "Set me as a seal upon your heart." And 2 Timothy 2:19: "The firm foundation of God stands, having this seal," etc. Or, according to Chrysostom, "he has set his seal," that is, he has shown, that God, namely the Father, is true; namely because he sent his Son, whom he promised to send. The Evangelist says this in order to show that those who do not believe Christ deny the truth of the Father. And therefore he immediately adds the commendation of the divine truth, saying, "for he whom God has sent speaks the words of God"; as if to say: he has set this seal, that Christ, whose testimony he receives, whom God has sent, speaks the words of God; and therefore he who believes him believes the Father; below, John 8:26: "The things I have heard from the Father, I speak in the world." Hence he spoke nothing but the Father, and the words of the Father; because he had been sent by the Father, and because he himself is the Word of the Father: hence he even says that the Father speaks through him. Or if this saying, that God is true, is referred to Christ, the distinction of persons is given to be understood: for since the Father is the true God, and Christ is the true God, it follows that the true God sent the true God, distinct from him in person, not in nature. Now the faculty of proclaiming belongs to Christ in the highest degree, because he does not receive the Spirit by measure; and therefore he says, "for God does not give the Spirit by measure." For you might say that, although God sent him, yet he does not speak all things from God, but only some things: for the prophets too sometimes spoke from their own spirit, and sometimes from the Spirit of God. As it is read in 2 Kings 7:3 concerning the prophet Nathan, that speaking from his own spirit, he counseled David to build the temple; which counsel he afterward retracted by the Spirit and divine bidding. But the Baptist shows that this has no place in Christ; because the prophets indeed receive the Spirit of God measuredly, that is, with regard to something, not with regard to everything, and therefore they do not speak the words of God with regard to everything; but Christ, who received the Spirit without measure and with regard to everything, therefore speaks the words of God with regard to everything. But how is the Holy Spirit given by measure, since he is immeasurable, according to Athanasius in his creed: "the Father immeasurable, the Son immeasurable, the Holy Spirit immeasurable"? Response. It must be said that the Holy Spirit is given by measure, not with regard to his own essence and his power, according to which he is infinite; but with regard to the gifts, which are given in measured fashion. Ephesians 4:7: "To each one of us grace has been given according to measure." It must be noted, however, that what is said here of Christ, that God the Father did not give him the Spirit by measure, can be understood in two ways. In one way it is understood of Christ according as he is God; in another way according as he is man. For a thing is given to someone so that he may have it: now to have the Holy Spirit belongs to Christ both inasmuch as he is God and inasmuch as he is man; and thus according to both he has the Holy Spirit. But inasmuch as he is man, he has the Holy Spirit as sanctifying; Isaiah 61:1: "The Spirit of the Lord is upon me, because he has anointed me," namely, man; but inasmuch as he is God he has the Holy Spirit only as manifesting, according as the Spirit proceeds from him. John 16:14: "He will glorify me," that is, he will manifest me, "because he will receive of mine." So then, in both ways, namely inasmuch as he is God and inasmuch as he is man, Christ has the Holy Spirit not by measure. For to Christ, inasmuch as he is God, God the Father is said to give the Holy Spirit not by measure, because he gives him the power and ability of spirating the Holy Spirit, who, since he is infinite, the Father gives to him infinitely: and indeed the Father gives him the Spirit just as he himself has him, namely so that just as the Spirit proceeds from the Father, so also from the Son. And this he gave to him through eternal generation. Likewise also Christ, inasmuch as he is man, had the Spirit not by measure; for to men the Holy Spirit is given by measure, because his grace is given to them by measure; but Christ, inasmuch as he is man, received grace not by measure: and therefore he received the Holy Spirit not by measure. But it must be noted that in Christ there is a threefold grace: namely of union, of the singular person, which is habitual grace, and of headship, which is the grace of influence; and Christ received each of these not by measure. For the grace of union, which is not habitual, but a certain gratuitous gift, is given to Christ so that, namely, in his human nature he might be the true Son of God not by participation, but by nature, inasmuch, namely, as the human nature of Christ is united to the Son of God in person: and this union is called grace, because he had this with no preceding merits. Now the divine nature is infinite: hence from that very union he received an infinite gift. Thus, therefore, he received the Holy Spirit not by measure, that is, the gift and grace of union, which is attributed to the Holy Spirit inasmuch as it is gratuitous. Habitual grace, however, is so called according as the soul of Christ was full of grace and wisdom, according to what is said above, John 1:14: "We saw him as it were the only-begotten of the Father, full of grace," etc. Concerning this grace, however, there can be doubt whether he received it not by measure. For since a grace of this kind is a created gift, it must be admitted that it has a finite essence: and indeed as to essence, according as it is something created, this habitual grace was finite. Nevertheless Christ is said to have received it not by measure, for a threefold reason. First indeed on the part of the recipient. For it is manifest that the capacity of any nature is finite: because, although it can receive the infinite good by knowing, and loving, and enjoying it, yet it receives it, in enjoying, in a finite way. Now for every creature, according to its species and nature, there is a determined measure of capacity; which, however, does not prejudice the divine power, as though it could not make another creature of greater capacity; but then it would no longer be of the same nature according to species; just as if a unit is added to three, there will be another species of number. When, therefore, there is not given to some nature, out of the divine goodness, as much as is the natural capacity of its species, it seems to be given to it according to some measure; but when its whole natural capacity is filled, it does not seem to be given to it according to measure; because although there be a measure on the part of the recipient, there is nevertheless no measure on the part of the giver, who is ready to give the whole: just as someone bringing a vessel to a river finds the water ready there without measure, although he himself receives it with measure, on account of the determined quantity of the vessel. Thus, therefore, the habitual grace of Christ is indeed finite according to essence, but it is said to be given infinitely, and not according to measure, because as much is given to him as created nature can hold. Second, on the part of the gift received. For every form, or act, considered according to its own nature, is not finite in the way in which it is finited by the subject in which it is received; but nothing prevents it from being finite according to its own essence, inasmuch as its being is received in something. For that is infinite according to its own essence which has the whole fullness of being: and this indeed belongs to God alone, who is the highest being. But if some spiritual form is posited as existing not in a subject — for instance, whiteness, or color — it would indeed not have an infinite essence, because its essence would be determined to a genus or species; nevertheless it would possess the whole fullness of that species: hence, according to the nature of the species, it would be without limit or measure, having whatever can pertain to that species. But if whiteness, or color, is received in some subject, it does not always necessarily and always have the whole of whatever pertains to the nature of this form, but only when it is had in such a way as it can be perfectly had; that is, when the mode of having equals the power of the thing had. Thus, therefore, the habitual grace of Christ was indeed finite according to essence; but nevertheless it is said to have been without limit and measure, because Christ received the whole of whatever could pertain to the nature of grace. Others, however, do not receive the whole; but one in this way, and another in that. For "there are diversities of graces": 1 Corinthians 12:4. Third, on the part of the cause. For in the cause the effect is in some way contained. Whoever, therefore, has present a cause of infinite power for influencing, is said to have that which is influenced, without measure, and in some way infinitely. For instance, if someone had a spring that could pour forth infinite water, he would be said to have water infinitely and without measure. Thus the soul of Christ has grace infinite and without measure, from this very fact that it has the Word united to itself, which is the infinite and unfailing principle of the whole emanation of creatures. Now it is clear from what has been said that the grace of Christ himself, which is called the grace of headship, according as Christ is the head of the Church, is infinite as to its influence. For from the fact that he had whereby to pour forth without measure the gifts of the Spirit, he received the power of pouring them forth without measure, namely so that the grace of Christ might suffice not only for the salvation of some men, but of the men of the whole world, according to that saying, 1 John 2:2: "He is the propitiation for our sins, and not for ours only, but also for those of the whole world," and even of several worlds, if there were such. Christ also has the fitting faculty of proclaiming the divine truth, because all things are in his power; hence he says, "the Father loves the Son, and has given all things into his hand": and this indeed can be referred to Christ according as he is man, and according as he is God; but in different ways in each case. For if it is referred to Christ according to his divine nature, then "loves" does not designate a principle, but a sign: for we cannot say that the Father gives all things to the Son because he loves him, for two reasons. First, to love is an act of the will; but to give nature to the Son is to generate him. If, then, the Father gave nature to the Son by will, the will of the Father would be the principle of the generation of the Son; and thus it would follow that the Father generated the Son by will, and not by nature: which is the Arian heresy. Second, because the love of the Father for the Son is the Holy Spirit. If, then, the love of the Father for the Son were the reason why the Father gave all things into the hand of the Son, it would follow that the Holy Spirit would be the principle of the generation of the Son; which is unfitting. It must be said, therefore, that the word "loves" imports only a sign, so that it is said that the perfect love with which the Father loves the Son is a sign that the Father has given all things into his hand, namely, whatever the Father has. Matthew 11:27: "All things have been delivered to me by my Father." Below, John 13:3: "Knowing that the Father had given him all things into his hands." But if it is referred to Christ according as he is man, then the word "loves" expresses the character of a principle, so that it is said that the Father has delivered all things into the hand of the Son, namely, whatever things are in heaven and on earth, according to that saying, Matthew, last chapter, 18: "All power is given to me in heaven and in earth." Hebrews 1:2: "Whom he has appointed heir of all things." And the reason for this handing-over is that he loves him; hence he says, "the Father loves the Son": for the love of the Father is the reason for creating every creature. Wisdom 11:25: "You love all things that are, and hate nothing of the things which you have made." Concerning the love of the Son it is found in Luke chapter 3, and Matthew 3:17: "This is my beloved Son, in whom I am well pleased." And Colossians 1:13: "He has translated us into the kingdom of the Son of his love," that is, of his beloved Son. Next, when he says, "he who believes in the Son has eternal life," he shows the fruit of faith: and first he sets down the reward of faith; second, the punishment of unbelief, at the place "but he who is unbelieving," etc. Now the reward of faith is inestimable, because it is eternal life; and therefore he says, "he who believes in the Son has eternal life." And this is shown from what has gone before. If the Father has given all things to the Son, namely whatever he has, and he himself has eternal life: therefore he has also given to the Son that he should be eternal life. Below, John 5:26: "As the Father has life in himself, so he has given to the Son also to have life in himself": and this indeed belongs to Christ inasmuch as he is the true and natural Son of God. 1 John, last chapter, verse 20: "that you may be in his true Son Christ: this is the true God, and eternal life." He who believes in him has that toward which he tends, namely the Son himself in whom he believes; but he himself is eternal life: therefore he who believes in him has eternal life. Below, John 10:27: "My sheep hear my voice... and I give them eternal life." Now the punishment of unbelief is intolerable, both as to the punishment of loss and as to the punishment of sense. As to the punishment of loss indeed, because he is deprived of life; hence he says, "but he who is unbelieving to the Son shall not see life." He does not say "shall not have," but "shall not see": because eternal life consists in the vision of true life. Below, John 17:3: "This is eternal life, that they may know you, the only true God, and Jesus Christ whom you have sent": and this vision and knowledge indeed unbelievers will not have; Job 20:17: "Let him not see the streams of milk," etc., that is, the sweetness of eternal life. He says, however, "shall not see," because to see life itself is the proper reward of formed faith. As to the punishment of sense, because he is gravely punished; hence he says, "but the wrath of God abides upon him." For "wrath" in the Scriptures is taken for the affliction by which God punishes the evil; hence when he says "the wrath of God the Father abides upon him," it is the same as if he said: they will feel punishment from God the Father. And although the Father has given all judgment to the Son, as is said below, John 5:22, nevertheless the Baptist refers this to the Father, intending by this to lead the Jews back to believing in the Son. And concerning this judgment it is said, Hebrews 10:31: "It is a fearful thing to fall into the hands of the living God." He says, however, "abides upon him," because this punishment will never cease from unbelievers; and because all who are born in this mortal life carry with them the wrath of God, which the first Adam received. Ephesians 2:3: "We were by nature," that is, by birth, "children of wrath." From this wrath, however, we are not freed except through faith in Christ; and therefore, in those who do not believe in Christ the Son of God, the wrath of God abides.”

“He that believeth on the Son,.... Who is a proper object of faith and trust; which, if he was not truly and properly God, he would not be: and this is to be understood not of any sort of faith, a temporary, or an historical one; but of that which is the faith of God's elect, the gift of God, and the operation of his Spirit; by which a man sees the Son, goes unto him, ventures and relies upon him, and commits himself to him, and expects life and salvation from him; and who shall not be ashamed and confounded; for such an one hath everlasting life; he has it in Christ his head, in whom he believes; he has a right unto it through the justifying righteousness of Christ, and a meetness for it by his grace; he has it in faith and hope; he has the beginning of it in the knowledge of Christ, and communion with him; he has some foretastes of it in his present experience; and he has the earnest and pledge of it in his heart, even the blessed Spirit, who works him up for this selfsame thing: and he that believeth not the Son; that does not believe Christ to be the Son of God, or Jesus to be the Messiah; or rejects him as the Saviour; who lives and dies in a state of impenitence and unbelief: shall not see life; eternal life; he shall not enter into it, and enjoy it; he shall die the second death. Very remarkable are the following words of the Jews (b) concerning the Messiah, whom they call the latter Redeemer: "whosoever believes in him "shall" live; but he that believes not in him shall go to the nations of the world, and they shall kill him.'' But the wrath of God abideth on him; as the sentence of wrath, of condemnation, and death, and the curse of the law were pronounced upon him in Adam, as on all mankind, it continues, and will continue, and will never be reversed, but will be executed on him, he not being redeemed from it, as his final unbelief shows; and as he was by nature a child of wrath, as others, he remains such; and as the wrath of God is revealed from heaven against all unrighteousness and ungodliness of men, it comes upon the children of disobedience, and remains there; it hangs over their heads, and lights upon them, and they will be filled with a dreadful sense of it to all eternity. The Syriac and Arabic versions render it, "shall abide upon him"; so some copies. (b) Midrash Ruth, fol. 33. 2.”

“All things into his hand - See on Mat 11:27 (note). A principal design of John is, to show that Christ was infinitely above every teacher, prophet, and Divine messenger that had ever yet appeared. The prophets had various gifts: some had visions, others dreams; some had the gift of teaching, others of comforting, etc.; but none possessed all these gifts: Christ alone possessed their plenitude, and is all things in all.”

“The Father loveth the Son. The Father loveth John, loveth Paul, yet he hath not given all things into their hands. The Father loveth the Son, not as a lord does his servants, not as an adopted Son, but as his only begotten Son; therefore hath he given all things into his hands, that as the Father is, so may the Son be. (St. Augustine)”