ns used were greater than those
appertaining to man, He said in explanation: 'Wonder not at this,
because He is the Son of man, for He is likewise the Son of God.'"
And he proves this by the effect of the Resurrection: wherefore He
adds: "Because the hour cometh when the dead in their graves shall
hear the voice of the Son of God."

But it must be observed that although the primary authority of
judging rests with God, nevertheless the power to judge is committed
to men with regard to those subject to their jurisdiction. Hence it
is written (Deut. 1:16): "Judge that which is just"; and further on
(Deut. 1:17): "Because it is the judgment of God," that is to say, it
is by His authority that you judge. Now it was said before (Q. 8, AA.
1, 4) that Christ even in His human nature is Head of the entire
Church, and that God has "put all things under His feet."
Consequently, it belongs to Him, even according to His human nature,
to exercise judiciary power. On this account, it seems that the
authority of Scripture quoted above must be interpreted thus: "He
gave Him power to do judgment, because He is the Son of Man"; not on
account of the condition of His nature, for thus all men would have
this kind of power, as Chrysostom objects (Hom. xxxix in Joan.); but
because this belongs to the grace of the Head, which Christ received
in His human nature.

Now judiciary power belongs to Christ in this way according to His
human nature on three accounts. First, because of His likeness and
kinship with men; for, as God works through intermediary causes, as
being closer to the effects, so He judges men through the Man Christ,
that His judgment may be sweeter to men. Hence (Heb. 4:15) the
Apostle says: "For we have not a high-priest, who cannot have
compassion on our infirmities; but one tempted in all things like as
we are, without sin. Let us go therefore with confidence to the
throne of His grace." Secondly, because at the last judgment, as
Augustine says (Tract. xix in Joan.), "there will be a resurrection
of dead bodies, which God will raise up through the Son of Man"; just
as by "the same Christ He raises souls," inasmuch as "He is the Son
of God." Thirdly, because, as Augustine observes (De Verb. Dom.,
Serm. cxxvii): "It was but right that those who were to be judged
should see their judge. But those to be judged were the good and the
bad. It follows that the form of a servant should be shown in the
judgment to both good and wicke