Homilies on the Gospel of John

“For My Father judges no man, but has committed all judgment to the Son; that all men should honor the Son, even as they honor the Father.”

1. Beloved, we need great diligence in all things, for we shall render account of and undergo a strict enquiry both of words and works. Our interests stop not with what now is, but a certain other condition of life shall receive us after this, and we shall be brought before a fearful tribunal. “For we must appear before the Judgment-seat of Christ, that every one may receive the things done in his body, according to that he has done, whether it be good or bad.” Let us ever bear in mind this tribunal, that we may thus be enabled at all times to continue in virtue; for as he who has cast out from his soul that day, rushes like a horse that has burst his bridle to precipices, (for “his ways are always defiled”) and then assigning the reason the Psalmist has added, “He puts Your judgments far away out of his sight”;) so he that always retains this fear will walk soberly. “Remember,” says one, “your last things, and you shall never do amiss.” For He who now has remitted our sins, will then sin in judgment; He who has died for our sake will then appear again to judge all mankind. “Unto them that look for Him,” says the Apostle, “shall He appear the second time without sin unto salvation.” Wherefore in this place also He says, “My Father judges no man, but has committed all judgment unto the Son; that all men should honor the Son; even as they honor the Father.”

“Shall we then,” says some one, “also call Him Father?” Away with the thought. He uses the word “Son” that we may honor Him still remaining a Son, as we honor the Father; but he who calls Him “Father” does 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 has spoken thus terribly, that even fear may draw them to honor Him. And when He says “all,” His meaning is this, that He has power to punish and to honor, and does either as He will. The expression “has given,” is used that you may 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 you may learn that “has given” is the same as “has begotten,” hear this very thing declared by another place. “As,” says Christ, “the Father has life in Himself, so has He given to the Son to have life in Himself.” “What then? Did he first beget and then give Him life? For he who gives, gives 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 “has given life” is “has begotten Him who is Life,” so, “has given judgment” is “has begotten Him who shall be Judge.”

That you may not when you hear that He has the Father for His cause imagine any difference of essence or inferiority of honor, He comes to judge you, by this proving His Equality. For He who has authority to punish and to honor whom He will, has 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 admits of no addition these carnal and mean imaginations?

“Why then,” says some one, “does Christ so speak?” That His words may be readily received, and to clear the way for sublime sayings; therefore He mixes these with those, and those with these. And observe how (He does it); for it is good to see this from the beginning. He said, “My Father works, and I work”: declaring by this their Equality and Equal honor. But they “sought to kill Him.” What does He then? He lowers His form of speech indeed, and puts the same meaning when He says, “The Son can do nothing of Himself.” Then again He raises His discourse to high matters, saying, “What things soever the Father does, these also does the Son likewise.” Then He returns to what is lower, “For the Father loves the Son, and shows Him all things that Himself does; and He will show Him greater things than these.” Then He rises higher, “For as the Father raises up the dead and quickens them, even so the Son quickens whom He will.” After this again He joins the high and the low together, “For neither does the Father judge any one, but has given all judgment to the Son”; then rises again, “That all men should honor the Son, even as they honor the Father.” Do you see how He varies the discourse, weaving it both of high and low words and expressions, in order that it might be acceptable to the men of that time, and that those who should come after might receive no injury, gaining from the higher part a right opinion of the rest? For if this be not the case, if these sayings were not uttered through condescension, wherefore were the high expressions added? Because one who is entitled to utter great words concerning himself, has, when he says anything mean and low, this reasonable excuse, that he does it for some prudential purpose; but if one who ought to speak meanly of himself says anything great, on what account does he utter words which surpass his nature? This is not for any purpose at all, but an act of extreme impiety.

2. We are therefore able to assign a reason for the lowly expressions, a reason sufficient, and becoming to God, namely, His condescension, His teaching us to be moderate, and the salvation which is thus wrought for us. To declare which He said Himself in another place, “These things I say that you might be saved.” For when He left His own witness, and betook Himself to that of John, (a thing unworthy of His greatness,) He puts the reason of such lowliness of language, and says, “These things I say that you might be saved.” And ye who assert that He has not the same authority and power with Him who begot Him, what can you say when you hear Him utter words by which He declares His Authority and Power and Glory equal in respect of the Father? Wherefore, if He be as you assert very inferior, does He claim the same honor? Nor does He stop even here, but goes on to say,

“He that honors not the Son honors not the Father which has sent Him.” Do you see how the honor of the Son is connected with that of the Father? “What of that?” says one. “We see the same in the case of the Apostles; 'He,' says Christ, 'who receives you receives Me.'” But in that place He speaks so, because He makes 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 says, “He that honors not the Son honors 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 honors not the Son honors not the Father,” you might understand that the honor is the same. For He says not merely, “he that honors not the Son,” but “he that honors Him not so as I have said” “honors not the Father.”