The Great Commentary of Cornelius a Lapide: S. John
But he that loveth Me, &c. Because My commandments are the commandments of the Father. Wherefore he who keepeth them, reverences and loves the Father, and does what is most pleasing to Him. Hence he draws His love upon him in return. Loving God the Father, he is beloved by Him. Love is the magnet of love. But here observe, we do not first love God, but God us, and so He inspires us with grace, by which we love Him in return. And if we accept this His love, and begin to love Him, He the more loves us, and pours greater grace and charity upon us.
And I will love him, not only as God, for so I will love him with the same love as the Father : but even as man I will proceed to love him, and to accumulate gifts and graces upon him. As S. Augustine says, “ To this end I will love that I may manifest (Myself). Not indeed that He did not love then. He loved us to this end, that we should believe, then that we should see. Now we love by believing in what we shall see, then we shall love by seeing that which we have believed.”
And will manifest Myself to him , by a deeper knowledge from day to day of My mysteries and gifts, not only speculative but practical and experimental knowledge, by which the saints taste and have experience of Christ how sweet He, the Lord, is : and therefore they burst forth in pious affections of gratitude, love, and praise, as S. Paul does in 1 Cor. ii, and elsewhere. But, above all, this shall take place in heaven.
Ver. 22. — Judas saith unto him , &c. This was Thaddæus, the brother of James the less, the author of the Epistle of Jude. Wherefore is it? The Vulg. has quid factum? which is a literal rendering of the Hebrew expression me haia, i.e. why was it ? When Jesus said, The world seeth Me not , but ye see Me, He spoke of His death and His resurrection, by which He would appear again to His Apostles, but not to the worldly and unbelieving Jews. But Judas did not understand these words, and asked that they might be explained. He asks the reason, says S. Augustine, wherefore He will not manifest Himself to the world, but only to His own. The Lord answers him, Because these love, but the others do not love. Judas uses the word manifest , because Christ had just used the same expression, saying, I will manifest Myself to him. This word therefore dwelt in Judas’ mind, though he is referring to previous words of Christ.
Ver. 23. — Jesus answered , &c. As if He said, “ Do not suppose, O Judas, that I will appear to thee alone and thy fellow-Apostles after My resurrection, as if the fruit of My life and passion were restricted to you only and the few others, to whom I shall visibly appear. I shall appear, though invisibly, to all those who throughout the world shall receive My faith and doctrine by means of the preaching of thyself and the rest of the Apostles, and shall love and keep it.”
And We will come to him , I and My Father, and consequently the Holy Ghost. For where there is one Divine Person there are the other two. He means, Be it that after My resurrection I shall appear visibly to you alone, invisibly I shall come by My grace to all the faithful who believe in Me. And as I will come, so also My Father and the Holy Spirit will come to them. And we will dwell in their souls as in our house and temple.
Observe, God, who is everywhere, and therefore immovable, is said to come and abide, not by change of place, but by the fresh working which He effects in such and such a place. So He is here said to come to the faithful and the just by grace and a fresh operation, because He preserves them, and furthers them in justice, and He assists and co-operates with their own freewill. For He prevents their understanding with His illumination, and their will by pious affections, by which He impels them to good works, even such as are arduous, and by His concurring grace He labours with them for this accomplishment .
Hear S. Augustine, “ Love, which makes men to dwell with one mind in a house, separates the saints from the world. In that house the Father and the Son, who giveth the gift of love, make their dwelling-place. They come to us whilst we come to them. They come by assisting, enlightening, filling. We come by obeying , beholding, receiving.”
Lastly, thus piously writes S. Bernard ( Serm . 3, de Advent .), “ Blessed is he with whom Thou wilt make Thine abode, O Lord Jesu ; blessed is he in whom Wisdom builds herself a house, hewing out her seven pillars; blessed is the soul which is the seat of wisdom. What is that soul ? It is the soul of the just. Rightly so, for judgment and justice are the preparation of Thy seat. Who is there among you, brethren, who desires to prepare in his soul a seat for Christ ? Lo ! what are the silks, the tapestry, the cushions, which ought to be prepared? Justice and judgment, He says, are the preparation of Thy seat. Justice is the virtue which is His very own, and which He gives to each. Render thus to each of the three classes of thy superiors, thy equals, thy inferiors, what is due to each. Thus shalt thou worthily celebrate the coming of Christ, and prepare His seat in justice.”
Tropologically, God the Holy Trinity comes to the three faculties of the soul, which He created after His own image, that He may inhabit them, renewing in them His image depraved by concupiscences . To the Father is appropriated memory, because He from fruitful memory conceiving all things, produced the Word, and begat the Son. To the Son is appropriated the understanding, because by the understanding He was begotten, as it were the word of the mind, the idea, image and pattern of all things. To the Holy Spirit is appropriated the will, because He Himself proceeds by the action of the will, i.e., the love of the Father and the Son, as it were the love and bond of union of both. The Father therefore reforms the memory when He blots out of it the appearances of vanity, and brings into it the appearances of divine things, so that it should remember only God, His worship and His love. The Son reforms the understanding, so that it should think only of the things which pertain to salvation and holiness. The Holy Spirit reforms the will, so that it should love and desire the same. Wherefore a holy soul continually reflects that it is a temple of the Holy Trinity, as it is said in 2 Cor. vi., “ Ye are the temple of the living God.”
There were in the ancient Temple three vessels of service — the altar for burning incense, the candelabrum with its seven burning lamps, and the table of shewbread. There should be in like manner in a holy soul an altar of prayer, breathing out holy praises and pious desires to God. There ought to be a candelabrum brightly shining with the seven gifts of the holy Ghost. And there ought to be a table of beneficence and charity. Then will come to pass that which is written in the Apocalypse, (xxi. 3), “ Behold the tabernacle of God is with men, and He shall dwell with them, and they shall be His people, and God Himself with them shall be their God.” See S. Bernard (Serm. 27, in Cant.) where he teaches that a holy soul is a heaven in which shine the sun of charity, the moon of continence, the stars of the other virtues.
Ver. 24. — He that loveth Me not, &c. The reason then why any one does not keep God’s commandments is because he loveth not God.
And the word which ye have heard is not Mine , &c. Listen to S. Augustine, “ He said that the word was not His, but the Father’s, intending Himself to be understood, who is the Word, the Image and the Son of the Father. Rightly does He attribute to the Originator what the equal does, from whom the equal has that He is an equal.”
Vers. 25, 26. — These things have I spoken unto you, remaining yet with you. But the Paraclete , the Holy Ghost , whom the Father will send , &c. Thus should this passage be pointed with the Roman, Greek, Arabic, and Syriac Versions. Less appropriately S. Chrysostom connects the words, remaining with you with the Paraclete, as though it were meant, “ I go away, but the Holy Ghost will remain with you in My place.” But the words should be referred to Christ who went before. He means, “ These things which thus far ye have heard from My mouth I have spoken unto you, and taught you, whilst I remained with you, but I know that, either through your own ignorance, or through the strangeness and sublimity of the things which I have spoken, many are not received or understood by you. I will cause therefore that the Father will send you the Holy Ghost, as a Paraclete, i.e. an Instructor and Comforter, who will bring back to your memory, and explain to you all these things which I have said unto you. By His illuminations ye will easily understand all things. He will comfort you when you are sad at My departure, and will strengthen you under the persecution of the Jews, or any other tribulation.” That the Holy Ghost did this is seen by the earlier chapters of the Acts of the Apostles and elsewhere. As S. Chrysostom says, “ He frequently speaks of the Comforter because of their sadness.”