On the Holy Trinity

^26. For I ask again, in what manner this is said, “If any man hear not my words, I will not judge him?” For perhaps He has said here, “I will not judge him,” in the same sense as there, “It is not mine to give.” But what follows here? “I came not,” He says, “to judge the world, but to save the world;” and then He adds, “He that rejects me, and receives not my words, has one that judges him.” Now here we should understand the Father, unless He had added, “The word that I have spoken, the same shall judge him in the last day.” Well, then, will neither the Son judge, because He says, “I will not judge him,” nor the Father, but the word which the Son has spoken? Nay, but hear what yet follows: “For I,” He says, “have not spoken of myself; but the Father which sent me, He gave me a commandment, what I should say, and what I should speak; and I know that His commandment is life everlasting: whatsoever I speak therefore, even as the Father said unto me, so I speak.” If therefore the Son judges not, but “the word which the Son has spoken;” and the word which the Son has spoken therefore judges, because the Son “has not spoken of Himself, but the Father who sent Him gave Him a commandment what He should say, and what He should speak:” then the Father assuredly judges, whose word it is which the Son has spoken; and the same Son Himself is the very Word of the Father. For the commandment of the Father is not one thing, and the word of the Father another; for He has called it both a word and a commandment. Let us see, therefore, whether perchance, when He says, “I have not spoken of myself,” He meant to be understood thus—I am not born of myself. For if He speaks the word of the Father, then He speaks Himself, because He is Himself the Word of the Father. For ordinarily He says, “The Father gave to me;” by which He means it to be understood that the Father begot Him: not that He gave anything to Him, already existing and not possessing it; but that the very meaning of, To have given that He might have, is, To have begotten that He might be. For it is not, as with the creature so with the Son of God before the incarnation and before He took upon Him our flesh, the Only-begotten by whom all things were made; that He is one thing, and has another: but He is in such way as to be what He has. And this is said more plainly, if any one is fit to receive it, in that place where He says: “For as the Father has life in Himself, so has He given to the Son to have life in Himself.” For He did not give to Him, already existing and not having life, that He should have life in Himself; inasmuch as, in that He is, He is life. Therefore “He gave to the Son to have life in Himself” means, He begot the Son to be unchangeable life, which is life eternal. Since, therefore, the Word of God is the Son of God, and the Son of God is “the true God and eternal life,” as John says in his Epistle; so here, what else are we to acknowledge when the Lord says, “The word which I have spoken, the same shall judge him at the last day,” and calls that very word the word of the Father and the commandment of the Father, and that very commandment everlasting life? “And I know,” He says, “that His commandment is life everlasting.”

27. I ask, therefore, how we are to understand, “I will not judge him; but the Word which I have spoken shall judge him:” which appears from what follows to be so said, as if He would say, I will not judge; but the Word of the Father will judge. But the Word of the Father is the Son of God Himself. Is it to be so understood: I will not judge, but I will judge? How can this be true, unless in this way: viz., I will not judge by human power, because I am the Son of man; but I will judge by the power of the Word, because I am the Son of God? Or if it still seems contradictory and inconsistent to say, I will not judge, but I will judge; what shall we say of that place where He says, “My doctrine is not mine?” How “mine,” when “not mine?” For He did not say, This doctrine is not mine, but “My doctrine is not mine:” that which He called His own, the same He called not His own. How can this be true, unless He has called it His own in one relation; not His own, in another? According to the form of God, His own; according to the form of a servant, not His own. For when He says, “It is not mine, but His that sent me,” He makes us recur to the Word itself. For the doctrine of the Father is the Word of the Father, which is the Only Son. And what, too, does that mean, “He that believes in me, believes not on me?” How believe in Him, yet not believe in Him? How can so opposite and inconsistent a thing be understood— “Whoso believes in me,” He says, “believes not on me, but on Him that sent me;”— unless you so understand it, Whoso believes in me believes not on that which he sees, lest our hope should be in the creature; but on Him who took the creature, whereby He might appear to human eyes, and so might cleanse our hearts by faith, to contemplate Himself as equal to the Father? So that in turning the attention of believers to the Father, and saying, “Believes not on me, but on Him that sent me,” He certainly did not mean Himself to be separated from the Father, that is, from Him that sent Him; but that men might so believe in Himself, as they believe in the Father, to whom He is equal. And this He says in express terms in another place, “You believe in God, believe also in me:” that is, in the same way as you believe in God, so also believe in me; because I and the Father are One God. As therefore, here, He has as it were withdrawn the faith of men from Himself, and transferred it to the Father, by saying, “Believes not on me, but on Him that sent me,” from whom nevertheless He certainly did not separate Himself; so also, when He says, “It is not mine to give, but [it shall be given to them] for whom it is prepared by my Father,” it is I think plain in what relation both are to be taken. For that other also is of the same kind, “I will not judge;” whereas He Himself shall judge the quick and dead. But because He will not do so by human power, therefore, reverting to the Godhead, He raises the hearts of men upwards; which to lift up, He Himself came down.