Scripture sometimes speaks in ways that make us scratch our heads. Jesus says, “The Father is greater than I” (John 14:28) and also “I and the Father are one” (John 10:30). How should we understand his words?
I used to struggle with passages like this until I listened to Christians like Augustine of Hippo who gave rules for reading Scripture that are derived from the Bible itself. He along with many others helped to read the Bible with confidence to know the triune God. I want to help you gain that same confidence.
For that reason, I want to share three rules that Augustine uses to interpret passages where the Son is said to be unequal to the Father. These rules will help you understand how the Bible talks about the Son as both equal to and inferior to the Father.
Augustine’s Context: Arian Polemics
Augustine outlines these three rules in Book I of his On the Trinity as a way to rebuff Arian exegesis of texts like 1 Corinthians 15:28: “When all things are subjected to him, then the Son himself will also be subjected to him who put all things in subjection under him, that God may be all in all" (1 Cor 15:28)
This verse presents potential difficulties for Trinitarian theology. How can the Son be "subjected" to the Father if the Father and Son are co-equal? To answer this question, Augustine offers a ruled reading of Scripture to provide a framework for addressing this question.
Rule 1: The Son is equal in the form of God, less than in the form of a slave
Augustine's first rule is derived from Philippians 2:6-7, which speaks of Christ who, "though he was in the form of God... emptied himself, taking the form of a slave." Augustine explains this rule formally:
"We have by this time become familiar with the rule according to which the sayings of Scripture about the Son of God are to be understood. And, therefore, we are able to distinguish what sounds in them according to the form of God in which He is equal to the Father, and what sounds in them according to the form of a slave, which He assumed and in which He is less than the Father. Thus we shall no longer be disturbed by sentences in the sacred books that apparently conflict with and contradict one another" (Aug., De Trin. 1.11.22)
When applied to 1 Corinthians 15:28, Augustine suggests two orthodox interpretations:
The verse, understood through the Philippians 2 rule, shows that Christ's humanity cannot become the immutable creator
Even if the verse suggests that Christ's humanity becomes united with the Creator, John 14:28 ("the Father is greater than I") still maintains the distinction between humanity and divinity
As Augustine states: "And therefore, even according to this opinion, the Father is still greater than the form of a slave that was received from the Virgin" (Aug., De Trin. 1.8.15).
Rule 2: God acts inseparably
Augustine's second rule emphasizes the inseparable operations of the Trinity:
"For the operation of the Father and the Son is inseparable. Otherwise, it would not be the Father Himself who has brought all things into subjection to Himself, but the Son who has made all things subject to the Father in delivering to Him a kingdom, free of all sovereignty, authority, and power" (Aug., De Trin. 1.8.15)
When the Son "delivers the kingdom to God and the Father," Augustine interprets this as "when He shall lead the believers to the contemplation of God and the Father" (Aug., De Trin. 1.8.16). This maintains the unity of divine action while acknowledging the distinct roles.
Augustine summarizes this rule: "what is said about each one in this Trinity is likewise said about all of them, on account of the inseparable activity of the one and the same substance" (Aug., De Trin. 1.12.25).
Rule 3: When one of the three is mentioned, the rest are implied
The third rule complements the second: when Scripture mentions one person of the Trinity, the others are implied as well:
"that as a general rule each person in the Trinity is mentioned by name in such a way that the others are also understood to be there. Therefore, 'The Father Himself loves you' is so said as to be logically understood also of the Son and the Holy Spirit" (Aug., De Trin. 1.10.21).
This rule ensures that passages focusing on one person of the Trinity aren't misinterpreted as excluding the others from divine action.
Conclusion
Augustine's ruled reading provides a framework for interpreting biblical passages about the Trinity. By distinguishing between Christ's two natures, emphasizing the inseparable operations of God, and recognizing the implied presence of all persons of the Trinity, Augustine reads 1 Corinthians 15:28 in such a way as to maintain both the equality of the divine persons and the subordination of Christ's humanity.
Practically, Augustine’s guided reading tells us that passages like John 14:28 refer to Jesus according to his humanity (in the form of the slave), while passages like John 10:30 refer to him in the form of God. On this topic, see my article here.
These interpretive rules aren't technical tools, but they reflect Augustine's deep conviction that Scripture, properly understood, presents a consistent witness to the Triune God. As well, each of these rules comes directly from Scripture.
The first rule is from Philippians 2:6–7. The second rule is from a wide swathe of Bible verses (see this article and Augustine’s 52nd Sermon), and the last is the common sense implication that if the Son says he loves you, so does the Father.
Very helpful. I'm assuming on this basis that Augustine didn't subscribe to the eternal subordination of the Son?
This is a wonderful and helpful post.