"Moreover, the Father judges no one, but has entrusted all judgment to the son, that all may honor the son just as they honor the Father. He who does not honor the son does not honor the Father, who sent him." (John 5:22-23)

Jesus is explaining how the Supreme Being empowers His loving servant and representative.

However, this statement has been grossly mistranslated. The translation indicates that the Supreme Being does not judge anyone, and Jesus as the "son" - yet speaking in the third person - is the exclusive judge. This contradicts many statements all over the scriptures that God is our ultimate judge. Does Jesus take over God's position? Let's clarify and correct the translation.

First let's understand how the words "judges" and "judgment" have been mistranslated. Here the word "judge" is coming from the Greek κρίνω (krinō), which has the following definition according to the Greek lexicon:

1) to separate, put asunder, to pick out, select, choose
2) to approve, esteem, to prefer
3) to be of opinion, deem, think, to be of opinion
4) to determine, resolve, decree
5) to judge

Notice that "to judge" is the fifth use of the word κρίσις (krisis). In other words, there are four more common definitions. The first is to select or choose, while the second and third are to approve, esteem or deem. 

Likewise, "judgment" is being translated from the Greek, κρίσις (krisis) which is similarly translated to separating or selecting, and less commonly to judgment. In other words, the most common (and applicable here) meaning of  κρίσις (krisis) and κρίσις (krisis) would be to select or choose.

Now let's consider this in the context of Jesus' statement. Certainly the Supreme Being will let His messenger select or choose those whom he wants to take in as his students and disciples, and ultimately bring back home to the spiritual world. This does not mean that the Supreme Being gives up the position of judge. God is still the ultimate judge.

The key to the true meaning of Jesus' statement lies with the translation and use of the word "son".

Quite simply, "son" is a mistranslation that began with the Latin translation by professional translators working for the Roman emperor Constantine and his political council of assembled "bishops." The interpretation was also developed during the politically-oriented Nicene Council, which developed the Nicene Creed for the purposes of controlling Europe and the religion of Christianity.

The idea was that if Jesus could be made into the exclusive means to reach God and be saved, then they could control the people. Therefore, the Nicene Creed and Latin translation of the Bible - both of which were forced upon the people via the Roman Catholic Church that dominated Christianity for over 1,000 years - to interpret that Jesus is God's exclusive "son," extending that exclusivity to mean that Jesus is also God.

In other words, they claim that Jesus is God incarnated.

This created an exclusivity that made it so that no one could reach God unless they joined the official church sanctioned by the Roman empire.

In fact, those who did not subscribe to these official religious interpretations approved by the Roman empire were typically imprisoned and/or burned at the stake. And Constantine, supposedly a convert, in fact murdered his wife, his brother, and many others around him. He was a blood-thirsty and power-hungry person that would utilize any means to remain in power: Bending the scriptures to fit his agenda? No big thing.

The word "son" in this verse has been translated from the Greek word υἱός (huios). While this might indicate a relationship of offspring. The lexicon clearly states that the translation of this word to "son" is applicable "in a restricted sense, the male offspring (one born by a father and of a mother)." And since Jesus is not speaking of one born by a father and mother here, "son" is a mistranslation.

Rather, the more accurate translation, taken from the Greek lexicon, is "one who depends on another or is his follower." This is the more appropriate translation in the context of ones relationship with God.

This would mean the more accurate translation would be "devoted one" or "loving servant."

To prove this as the correct translation, let's review other uses of the Greek word υἱός (huios) in Jesus' statements in the Bible:
"But the subjects [υἱός (huios)] of the kingdom will be thrown outside, into the darkness, where there will be weeping and gnashing of teeth.” (Matthew 8:12)
"The field is the world, and the good seed stands for the people [υἱός (huios)] of the kingdom." (Matt. 13:38)
“Say to Daughter [υἱός (huios)] Zion, ‘See, your king comes to you, gentle and riding on a donkey, and on a colt, the foal of a donkey.’ ” (Matt. 21:5)
“Woe to you, teachers of the law and Pharisees, you hypocrites! You travel over land and sea to win a single convert, and when you have succeeded, you make them twice as much a child [υἱός (huios)] of hell as you are." (Matt. 23:15)
“How can the guests [υἱός (huios)] of the bridegroom fast while he is with them? They cannot, so long as they have him with them." (Mark 2:19)
"Truly I tell you, people [υἱός (huios)] can be forgiven all their sins and every slander they utter" (Mark 3:28)
"But love your enemies, do good to them, and lend to them without expecting to get anything back. Then your reward will be great, and you will be children [υἱός (huios)] of the Most High, because he is kind to the ungrateful and wicked." (Luke 6:35)
"Now if I drive out demons by Beelzebul, by whom do your followers [υἱός (huios)] drive them out? So then, they will be your judges." (Luke 11:19)
“The people [υἱός (huios)] of this age marry and are given in marriage. But those who are considered worthy of taking part in the age to come and in the resurrection from the dead will neither marry nor be given in marriage, and they can no longer die; for they are like the angels. They are God's children, since they are children [υἱός (huios)] of the resurrection." (Luke 20:34-36)
Let's summarize the different words that have been translated from the Greek word υἱός (huios) from Jesus' statements above:
  • subjects of the kingdom
  • people of the kingdom
  • daughter of Zion
  • child of hell
  • guests (actually better translated to servants) of the bridegroom
  • people
  • children of the Most High
  • followers 
  • children of this age
What is the commonality among these phrases? The subject - υἱός (huios) - is a subject or follower of the next thing - the kingdom, Zion, this age, the Most High, etc.

Thus what we have here is a meaning to this word υἱός (huios) that relates to being a follower or a devoted servant or a subject of someone or something.

Jesus is calling himself a devoted servant of God - or a follower of God - a loving servant of God.

This fact is also confirmed by the phrase, "children of the Most High" in Luke 6:35.

Thus we find that υἱός (huios) is being used to describe someone who is a devoted follower or subject to the context of that particular statement. When the context is hell, the υἱός (huios) is a follower or subject of hell. When the context is "the kingdom" the υἱός (huios) is a follower or subject of the kingdom. But when the context is the Supreme Being - as it is in Jesus' statement in John 5:22 (e.g. "the Father"), we know that υἱός (huios) is referring to someone who is the follower or subject of the Supreme Being: A devotee or loving servant of God.

Thus we can more appropriately translate "son of God" in the Bible to "loving servant of God."

Also notice that Jesus is referring to υἱός (or huios) in third person. Jesus does not say, "The Father gave me the exclusive ability...." Rather, he is talking about υἱός (huios) in the third person.

For example, if a person was a captain of a ship, those who were on the ship might call him captain. But this doesn't mean the captain is the only captain to ever exist. Such a captain might say "a captain's duty is to steer the ship." This is a general statement that would define the role of captain - for every captain.

In the same way, Jesus is utilizing the third person as he speaks of the relationship between the "loving servant" (rather than "son") because "loving servant" is a role, rather than an exclusive position for Jesus alone. At the same time, Jesus is also recognizing that this role is special - just as a captain's role might be - in that it has specific authority, as granted by the Supreme Being.

Thus we can offer a more appropriate translation of this verse:
"Moreover, the Father selects no one, but has entrusted selection to His loving servant, that all may honor God's loving servant just as they honor the Father. He who does not honor God's loving servant does not honor the Father who sent him." (John 5:22-23)
Jesus is telling his students that the Supreme Being empowers His loving servant to represent Him. Again this might be comparable to a captain of a military ship, who is empowered by his government's military to command that ship.

We can see how God empowers and delegates with Jesus' statement as well. Consider delegation in the work place. Let's say a business owner promoted an employee to become a manager, and then gave the manager general instructions on how to run the business. The manager will execute those instructions, but in a way that he or she feels is most appropriate for the situation, right?

So let's say the manager decides to fire someone. They didn't do a good job, and the manager saw them goofing off. Does the owner of the business go behind the manager's back and rehire the person after the manager fired them? That would be very poor business technique, wouldn't it? It would completely undermine the authority of the manager. It would show that the owner did not trust the manager. The owner did not support the manager's judgement.

On the other hand, a good owner would support the manager. Once they delegated the management position, they would only intervene if either the manager requested it. Otherwise, they would trust the judgement (here selection and choices, not ultimate judgment) of the manager.

In the same way, God sends His loving servants as messengers to bring us home. God has had many messengers. Moses, Abraham, Jacob, Job, Jonah, David, Solomon, John the Baptist, and even many of Jesus' disciples were God's messengers. When God selects His messenger, He also empowers them. He gives them certain authorities, to select students and disciples according to the time and circumstance. When God's messengers do this, they receive God's support.

This is because God is not only a fair God. He also loves His loving servants and trusts them, because His loving servants are taking shelter in the Supreme Being. God is pleased when His loving servants reach out and want to bring home to Him other children of God. This is God's will too, and when the loving servant wants to do God's will, God empowers him or her to do so.

This love between God and God's loving servants also explains the next part of Jesus' statement. God becomes indebted to His loving servants when they go out and try to bring others back to Him. This indebtedness is expressed with love and honor. God wants to honor those who have honored Him.

This is typical of any loving relationship. Consider a husband and wife who love each other. The wife is always looking for the husband to be honored, and will always speak highly of him (assuming she truly loves him). The same for the husband. The loving husband will always want to honor the wife.

In the same way - but even moreso - God's loving servants are always honoring God and speaking of God's glories. So naturally, God wants to honor His loving servants. And lo, should someone dishonor one of God's loving servants, that person is lost. God will be very upset at that dishonor. That person will certainly be condemned for dishonoring one of God's loving servants.

Consider an ambassador of a country. If a person were to dishonor that ambassador, they would be dishonoring the entire government and country of the ambassador. This is the same with dishonoring one of God's loving servants and messengers.

While Jesus spoke generally of himself as one of God's loving servants, we know Jesus is an exalted loving servant of God, who is to be honored as God's representative. As we understand Jesus' true position as one of God's confidential and intimate loving servants and representative, we can truly honor him with the respect that is due to him. We can exalt him and follow him, without forgetting or ignoring the One Jesus loves, the Supreme Being.

And to follow Jesus means to work to please God. This is why Jesus said:
“Who is my mother and who are my brothers?” Pointing to his disciples, he said, “Here are my mother and my brothers. For whoever does the will of my Father in heaven is my brother and sister and mother.” (Matt 12:48-50)