If you say that to generate does not denote an operation but a relation: it is objected that to send the Son denotes an operation: therefore if whatever operation the Father does, the Son also does: if the Father sends the Son: therefore the Son also does.
2. Likewise, if the Trinity is entirely undivided in substance and operation: since manifestation and appearance come about through operation, how can the Trinity appear or manifest itself determinately in any one of its hypostases? It seems in no way possible.
For understanding these matters, it must be known that certain words said of God denote a pure relation, such as to generate; certain denote a pure action, such as to create; certain denote action and relation, such as to send; certain denote action and signification, such as to appear.
I say therefore that when it is said: Whatever the Father does, it is understood with respect to operation, which is common and essential. If therefore a word signifying merely action is inferred, the inference is good; but if merely relation, the inference is entirely sophistical through a figure of speech. But if a word signifying action and relation: even though the inference would hold by reason of action, it fails by reason of the relation included therein, such as to send and to become incarnate. Similarly concerning a word implying action and signification, it fails by reason of signification. For as Augustine says, even though every action and appearance is from the three, nevertheless one specially signifies the Father, another the Son.
An example is found in the name intelligence, which is produced by the operation of three powers, namely memory, intelligence, and will, and yet signifies one of them. So it is also in the matter at hand, and thus it is clear.
46. Question IV. Likewise, there is an inquiry concerning that reasoning that the Father shows all things to the Son because He loves the Son. To show to the Son is to generate the Son, as Augustine says. Therefore either to love is taken there notionally or essentially. If notionally, the statement is false, because common spiration is not the reason for emanating through generation, since generation is prior according to the order of understanding. If essentially, it is still false, because the essence is not the reason for emanation nor for relation: for then the Son would generate.
I respond: It must be said that when it is stated, the Father shows all things to the Son, I note that He shows, and I note that He shows all things. I say therefore that the reason for showing all things is love, not as the reason for showing simply, but as the reason for showing all things. Love is taken essentially and signifies the supreme unity of the Father with the Son: and because there is supreme unity in essence, therefore there is complete indivision in operation: and therefore it is necessary that the Son cooperates with the Father in all things. Therefore He rightly says: He shows all things, because He supremely loves.
47. Amen, amen, I say to you, that whoever etc. The Lord declared His power in general: here He begins to declare it in particular, descending to the power of giving life and to the power of judging: therefore this part has two parts. In the first He declares His power in giving life: in the second, His power in judging, at that place: And He gave Him authority to execute judgment etc. The power of giving life regards the kindness of mercy: the power of judging regards the severity of justice.
Therefore He describes the power of giving life in this order: first, whom He gives life to; second, how He gives life; third, by what power He gives life. And the first regards the object, the second regards the act, and the third regards the power. In these three consists the perfect knowledge of a power, namely in power, operation, and object.
48. (Vers. 24.). First, therefore, he determines whom he vivifies, namely with the life of the soul, since not all, but believers. These are those who hear the word of God and, having heard, believe; therefore he says: Amen, amen I say to you, that is, truly: That he who hears my word, disposing himself to faith, because, Romans 10, "faith comes from hearing"; and believes in him who sent me, consenting to what has been heard: below, chapter 12: "He who believes in me does not believe in me, but in him who sent me"; he indeed has eternal life: above, chapter 3: "He who believes in the Son of God has eternal life" — eternal life, not punishment. Whence he also adds: And does not come into judgment, into the judgment of death, namely: but passes from death to life; from death, that is, from the present life, which is death, he passes to eternal life without the judgment of condemnation; above, chapter 3: "He who believes in him is not judged." But the present life is called death, because, as is said in Romans 8, "the body is dead on account of sin." From this death the just pass to life, for whom to die temporally is to pass over: below, chapter 13, concerning Christ the head: "Knowing that his hour had come to pass from this world to the Father." Concerning this the just glory in the Psalm: "And let all who hope in you rejoice: they shall exult forever, and you shall dwell in them. And all who love your name shall glory in you, for you shall bless the just."
49. (Vers. 25.). Amen, amen I say to you. Here the second point is touched upon, namely how he vivifies, namely through internal inspiration, which whoever hears is vivified; therefore he says: The hour comes and now is, namely, of grace, which now is: concerning which, Romans 13: "It is the hour for us now to rise from sleep" — from the sleep, namely, of sin and death: when the dead, through fault, shall hear the voice of the Son of God, through internal inspiration: Ephesians 5: "Rise, you who sleep, and arise from the dead, and Christ shall enlighten you." And those who hear shall live, through grace, because his word vivifies those who hear: below, chapter 10: "My sheep hear my voice, and I give them eternal life"; and this I give and preserve by the word: Deuteronomy 8: "Man does not live by bread alone, but by every word that proceeds from the mouth of God."
50. (Vers. 26.). For as the Father etc. The third point is touched upon here, namely by what power he gives life, since by his own power according to the Divinity given to him by the Father through generation: whence he says: For as etc. I have rightly said that the Son gives life: for as the Father has life in himself, that is, by essence: so he has given to the Son also to have life in himself, that is, by essence, not by participation. And because that which is life by essence pours life into all things, as Dionysius says; therefore the Son is able of himself to give life. Whence below in the eleventh chapter: "I am the resurrection and the life: he who believes in me, even if he shall have died, shall live": similarly below in the fourteenth chapter: "I am the way, the truth, and the life"; I am not living by another's life, but I am life, giving others to live.
51. And he gave him power. He has declared his power in giving life; here he declares his power in judging: and indeed he does this in this order. For first he touches upon by what power he judges: second, whom he judges: third, how he judges, according to those three things according to which the power of giving life was described.
(Vers. 27.). First, therefore, he determines by what power he judges, since by the power conferred upon him according to his humanity by the Father. Therefore he says: And he gave him power, namely the Father to the Son, to execute judgment, because he is the Son of man: therefore in his humanity, so that the reprobate may see him in judgment, who cannot see God: Revelation 1: "Every eye shall see him, and they who pierced him"; therefore in his humanity, because in his humanity he was judged: Job 36: "Your cause has been judged as that of the wicked; you shall receive judgment and cause."
52. (Vers. 28.). Do not marvel at this. The second point is touched upon here, namely whom he judges: because, although he must raise all, he will nevertheless not judge all, but the wicked; whence he says: Do not marvel at this, namely at what has been said, that he gave him power to execute judgment, because he is the Son of man; because the hour comes, namely the end of the age: Job 14: "Man, when he has fallen asleep, shall not rise again until the heavens are worn away"; in which all who are in the tombs shall hear the voice of the Son of God. If the dead shall hear, it is established that they shall rise at his voice; 1 Thessalonians 4: "The Lord himself shall descend from heaven with a command and with the voice of the Archangel and with the trumpet of God, and the dead who are in Christ shall rise first." And although all shall rise, nevertheless not all shall be judged: therefore he says:
53. (Vers. 29.). And they who have done good shall come forth unto the resurrection of life: because they shall be raised for this purpose, that they may live; but those who have done evil, unto the resurrection of judgment, that is, of damnation; these, namely, the Lord shall judge; 2 Maccabees 7: "It is better, being put to death by men, to await hope from God, to be raised again by him; but for you there shall be no resurrection unto life"; this is said to Antiochus; not unto life, but unto judgment; 1 Corinthians 5: "Those who are outside, God shall judge," who are outside through an evil life; Daniel 12: "Many of those who sleep in the dust of the earth shall awake, some unto eternal life, and others unto reproach."
54. (Vers. 30.). I cannot of myself. Here the third point is touched upon, namely how he judges: because justly, not according to his own will by declining from the will of God, as men do who pervert judgment. Therefore he says: I cannot of myself do anything, and thus neither judge; but as I hear, I judge, that is, as I receive from the Father, and from this it follows that he judges justly. Therefore he says: And my judgment is just, because it does not decline from the rule of justice through discord of will; and this is: Because I do not seek my own will, in judging, namely, but the will of him who sent me, that is, of God the Father, who is just; whence below in chapter 8: "He who sent me is truthful"; and afterward: "I always do the things that are pleasing to him"; and therefore justly, because, Deuteronomy 32: "God is faithful and without any iniquity, just and right"; in the Psalm: "The Lord is just in all his ways," etc.
QUESTIONS.
55. Question I. It is asked here: according to which nature was the power of judging given to the Son? — That it was according to the human nature, it seems:
1. From the text: And he gave him power to execute judgment, because he is the Son of man.
2. Likewise, Augustine: "He gave him the power of judgment by sending him into the flesh."
But to the contrary: 1. Deuteronomy 32: Vengeance is mine, and I will repay, says the Lord; therefore vengeance belongs to God alone; therefore if judgment is vengeance, it therefore belongs to the Son according to the divine nature.
2. And this is shown from the text: The Father has given all judgment to the Son, that all may honor the Son, just as they honor the Father; but the Son is not to be honored as the Father according to the human nature, but only according to the divine; therefore, etc.
I respond: It must be said that the power of judging is twofold, namely of authority and of ministry. The first belongs to the whole Trinity, but that of ministry belongs to the Son sitting and appearing in judgment, and this according to the human nature, and it is of this that he speaks here.
1. Therefore, as to the objection: Vengeance is mine, etc., this does not exclude the incarnate Son, but a mere man.