5:17-23 The Divine power of the miracle proved Jesus to be the Son of God, and he declared that he worked with, and like unto his Father, as he saw good. These ancient enemies of Christ understood him, and became more violent, charging him not only with sabbath-breaking, but blasphemy, in calling God his own Father, and making himself equal with God. But all things now, and at the final judgment, are committed to the Son, purposely that all men might honour the Son, as they honour the Father; and every one who does not thus honour the Son, whatever he may think or pretend, does not honour the Father who sent him.

Verse 23. - The purpose of the entire commission of judgment to the Son, a bestowment which illustrates the quickening results that he (who does the will of the Father) wills to effect, is now gathered to a lofty climax, abundantly vindicating the right he had claimed to call God his own Father. It is as follows, in order that all may honour the Son. Τιμῶσιν, not προσκυνῶσιν ("honour," not "worship"), is the word used; but seeing that the identical sentiment of reverence due to the Supreme Being, to the Father, is that which is here said to be due to the Son, and is here declared to be the reason why all judgment is entrusted to the issues of his will, - we are at a loss to know how loftier attributes could be ascribed to the Son. It is surprising that Weiss should declare it "impossible to find any statements here as to the metaphysical unity and equality of the Son and the Father, although current apologetics believe it has succeeded in doing so" ('Life of Christ,' vol. 2:326, note). Luthardt asks, "What other form of τιμη than that which calls him 'Lord and God' shall belief now assume, than that which the Christian Church cherishes toward Jesus?" Thoma points to Ephesians 2:1-5; Colossians 2:11-13, and other great parallels in the New Testament. We gladly accept them, not as proof that the Johannist framed Christ's discourse from them, but as proof that the ideas of St. Paul were not originated by him. but came from the direct assertions of Christ, of which we have the historic trace.

That all men should honour the Son,.... This is the end of all judgment, and the exercise of all authority, and power being committed to him; namely, that he might have the honour given him by men that is due unto him:

even as they honour the Father; that the same honour and glory may be given to the one, as to the other, which must never have been done was he not equal with him, since he gives not his glory to another, Isaiah 42:8. Indeed, all men do not honour the Father as they should; the Gentiles, who had some knowledge of God, glorified him not as God; and the Jews, who had an external revelation of the one, true, and living God, which other nations had not, yet were greatly deficient in honouring him, which made him complaining say, "if then I be a father, where is mine honour?" Malachi 1:6. And Christians, who are favoured with a clearer revelation still of the Father of Christ, are much wanting in giving him his due glory; but in common he is honoured, though in an imperfect manner; nor is there so much danger of his losing his honour, as of the Son's losing his; the reason is this, though the Son is in the form of God, and equal with him, yet by taking upon him the form of a servant, by becoming man, he has veiled the glory of his divine person, and made himself of no reputation; and by reason of this was reckoned by many, or most, as a mere man: wherefore, by agreement, that judgment, power, and authority, which equally belonged to the Father, and the Son, the exercise of it is put visibly and openly into the Son's hands, that he might have his due honour and glory from all men, whether they will or not: from true believers in him he has it willingly, by their ascribing deity to him, by putting their trust in him, by attributing the whole of their salvation to him, and the glory of it, and by worshipping him: and he will be honoured by all men at the last day; they will be obliged to do it; for all judgment being committed to him, and he being Judge of all, every knee shall bow to him, and every tongue shall confess that he is Lord, to his own glory, and to the glory of God the Father; see Isaiah 45:23.

He that honoureth not the Son; that denies his divine sonship, or his proper deity; that detracts from the dignity of his person or office; that shows no regard to him in point of salvation, or of obedience:

honoureth not the Father which hath sent him; they are so the same in nature and perfections, in power, will, affections, and operations; and their interests and honours are so involved together, that whatever dishonour is done to one, reflects on the other: and indeed, whatever is done in a way of disrespect to the Son, as incarnate, and in his office capacity, highly reflects on his Father, that sent him in the fulness of time, in human nature, to obtain eternal redemption for his people, according to a rule often expressed by the Jews, "a man's messenger is as himself"; See Gill on Matthew 10:40.

23. honour the Son as … the Father—As he who believes that Christ in the foregoing verses has given a true account of His relation to the Father must of necessity hold Him entitled to the same honor as the Father, so He here adds that it was the Father's express intention in making over all judgment to the Son, that men should thus honor Him.

honoureth not the Father—does not do it in fact, whatever he may imagine, and will be held as not doing it by the Father Himself, who will accept no homage which is not accorded to His own Son.

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