We prefer the latter view; but whichever view we may hold, we must bear in mind that the sense is not that the Father raises some, and the Son others, from the dead. As God, Christ’s will is _identical_ with the Father’s, and what one does the other does. Christ then is here said to raise “whom He will” in order to show us His absolute equality with the Father. 22. Neque enim Pater iudicat 22. For neither doth the quemquam: sed omne iudicium Father judge any man: but hath dedit Filio. given all judgment to the Son. 22. Another greater work than the curing of the paralytic is the judging of men. Some think it is the judgment of discussion, the trial which awaits all (Heb. ix. 27), that is referred to; others that (as in verses 24, 29, and iii. 19) it is the judgment of condemnation passed upon the reprobate, the Greek word which is used being generally (if not always) used by St. John of the judgment of condemnation. When it is said here that *neither doth the Father judge any man*, the meaning is that although the Father and the Holy Ghost pass the same identical judgment as the Son, yet they do not do this _visibly_, so as to be seen and heard like the God‐man Jesus Christ. This is particularly true in regard to the judgment of the wicked; Christ alone, in His humanity, appears to them; for as St. Augustine says: “Si mali Deum in propria natura viderent jam essent beati.” The Father gave all power to judge to Christ as God in the eternal generation, to Christ as man at the incarnation; and it is as God and man that Christ judges: as God authoritatively, and as man visibly.(51) 23. Ut omnes honorificent 23. That all men may honour Filium, sicut honorificant the Son, as they honour the Patrem; qui non honorificat Father. He who honoureth not Filium, non honorificat Patrem the Son, honoureth not the qui misit illum. Father who hath sent him. 23. Here is declared the end that God had in view in conferring the supreme judiciary power upon the Son, namely, that men might honour Him _equally_ with the Father. He that honoureth not the Son, honoureth not the Father who sent Him in the Incarnation equal in all things to Himself. In dishonouring Jesus Christ, the Jews were dishonouring that Divine nature and majesty which is one with the Father’s, and they were, moreover, spurning the testimony which the Father had already given to the Divinity of His Son, as well after Christ’s baptism (Matt. iii. 17), as in the miracles which He had given Christ to perform (verse 36). 24. Amen, amen dico vobis, 24. Amen, amen, I say unto quia qui verbum meum audit, et you, that he who heareth my credit ei qui misit me, habet word, and believeth him that vitam aeternam, et in iudicium sent me, hath life non venit, sed transiit a everlasting; and cometh not morte in vitam. into judgment but is passed from death to life.