Today's reading helps us better understand the essence of Jesus' conflict with that part of the Synagogue which rejected and condemned Him. He Himself speaks of this quite clearly: the chief problem of His opponents is that they never knew the real, living God (vv. 37-38). At first glance, such a statement can appear strange, since both supporters and opponents of Jesus were, for the most part, deeply religious people, familiar with Scripture and, at least in words, awaiting the Messiah and the Kingdom. Yet religion, as we can see, had turned for them from a means into an end in itself. The Savior characterizes this situation in one short phrase: you seek glory from one another, and not from God (v. 44).

Every religion is the work of human hands. Of course, the revelation given by God often needs a religious covering in order to be preserved and handed on to coming generations, but its role here is purely auxiliary; religiosity as such has no relation to revelation. Yet, like every human work, religion gives broad scope for creative self-expression, since such different forms of culture as science, art, and ascetic practice are united in it. And, like every human work, religion can capture a person completely. More than that, as nothing else can, it can influence the formation of the value system both of individuals and of entire communities.

It is no surprise that every religion, and especially one such as Judaism, whose foundation is a centuries-old tradition connected with revelation given by God, sooner or later closes itself within its own boundaries and becomes self-sufficient. Then its followers have to make special efforts to break through their religiosity toward God. But Jesus' opponents, as we can see, were not at all inclined toward such efforts. On the contrary, all their strength was directed toward maintaining the religious covering which, in principle, was supposed to protect the revelation once received from God, but in reality had long since ceased to fulfill that function. It is not by chance that Jesus says that the Torah itself, given through Moses, will become their judgment (v. 45): for keeping faithfulness to the Torah means keeping faithfulness to God and to the One whom He sends, not to religious tradition as such, even if that tradition owed its origin to the Torah (vv. 46-47).

And the point is not that the Lord is offended by those who do not receive Him: in general He cares little for glory or fame (v. 41). The point is that the time of Judgment is already near, and He wants everyone to enter the Kingdom (v. 34). For Judgment places everyone before the choice between life and death. And no religion can help anyone here. Only the One who brought the Kingdom into the world can help.

The Lord again speaks about the judgment that awaits all human deeds. This was probably discussed more than once during Christ's earthly ministry, and all the evangelists in one way or another pass on what the Teacher said. Unlike the lengthy parable of the Last Judgment recorded by the evangelist Matthew, the evangelist John gives here a revelation about the authority that the Father has given to the Son.

The Lord says that the Heavenly Father has given Him authority to execute judgment because He is the Son of Man. On the one hand, this refers to the Messiah, whom Holy Scripture often calls the Son of Man, and so we may understand the Savior to mean that judgment has been given to Him because He is the Christ, the Savior and Redeemer of the world. On the other hand, let us remember the words of the apostle Paul: "Therefore He had to be made like His brethren in all things, so that He might become a merciful and faithful high priest before God, to make propitiation for the sins of the people. For because He Himself suffered when tempted, He is able to help those who are tempted" (Heb 2:17-18).

John of Damascus says the same thing in the irmos of the resurrection canon in the first tone, addressing Christ with the words: "You alone know the weakness of human nature and, in compassion, took it upon Yourself; gird me with power from on high..." The Son, in the thought of the apostle Paul and of St. John, alone knows all our weakness, and therefore He is given the right to judge us: He Himself drank our cup to the bottom.

And indeed, we search the Scripture as the key to salvation. It seems like a thick instruction manual, and by following it we will finally gain eternity. It is enough simply to understand what is permitted and what is not, how to act in one or another situation, and everything will work out. But that is not what the book is about.

However people may try to reduce Revelation to Law, that is not the meaning. God reveals Himself; He comes, and it turns out that there are no rules. Even judgment for us consists in the fact that the Light has come into the world, and we begin to see that our deeds are evil. Scripture speaks of Jesus; we read what is written for only one reason: to know Him, understand Him, hear His voice. And, recognizing that the Bible speaks of nothing else, we must read precisely this way the centuries-long history of God's Revelation to people. A Revelation with which it is so difficult to agree, because it overturns our usual ideas about the structure of the world.