Though this view may at first sight seem forced, we believe that if the connection in the passage be followed closely, it must appear the most probable. For when St. Jude, alluding to the words of verse 19, asks, in verse 22, how Christ shall be seen by the Apostles, yet unseen by the world, Christ's reply, in verse 23, goes to show that the vision is spiritual, and such as is explained by the fact, that He and His Father will come and make their abode in those that love Him.
| 19. Adhuc modicum, et mundus me iam non videt. Vos autem videtis me, quia ego vivo, et vos vivetis. | 19. Yet a little while: and the world seeth me no more. But you see me: because I live, and you shall live. |
19. Yet a little while. This we understand of the few hours that remained till His death. After that, the world should see Him no longer. But, He adds, you shall see Me (present for future); not, indeed, with the eyes of the body, but with those of the soul; because I live (the present being used, perhaps, of His Divine life, in virtue of which He was to resume the life of the body), and you shall live the life of grace, which will be rewarded by the vision of Me.
Thus he tells them that they shall live a spiritual life, a kind of participation in His own glorious life ([vi. 57]), and that for this reason they shall be privileged to see Him spiritually. That there is question of spiritual vision, is proved, we believe, from what follows; for they shall see according as He shall manifest Himself (verse 21); and this manifestation of Himself He explains in verse 23 of His abiding in them.
| 20. In illo die vos cognoscetis quia ego sum in Patre meo, et vos in me, et ego in vobis. | 20. In that day you shall know that I am in my Father, and you in me, and I in you. |
20. In that time, after I have come to you at Pentecost (together with the Holy Ghost), you shall know clearly that I am in My Father, that I am God, and that you are in Me as its branches in the vine (see below, [xv. 2]), deriving all your spiritual life from Me, and I in you by a special indwelling enjoyed only by the just. See above on [vii. 39]. If there be a comparison here between the mutual indwelling of the Father and Son on the one hand, and that of Christ and the just on the other, it is plain that the likeness is only imperfect and [pg 261] analogical. Yet such texts as this (see also [vi. 58]; xvii. [21], [23]), even when we make all necessary allowance for the imperfection of the likeness, prove clearly how marvellously intimate and sacred is the union that exists between Christ and the souls of the just.
| 21. Qui habet mandata mea, et servat ea, ille est, qui diligit me. Qui autem diligit me, diligetur a Patre meo: et ego diligam eum, et manifestab o ei meipsum. | 21. He that hath my commandments, and keepeth them: he it is that loveth me. And he that loveth me, shall be loved of my Father: and I will love him, and will manifest myself to him. |
21. He that hath (ὁ ἔχων) my commandments, and keepeth them, &c. Not only to the Apostles, but to all that love Him, Christ will manifest Himself, for in and with the Holy Ghost He and His Father will come and abide in them.
| 22. Dicit ei Iudas, non ille Iscariotes: Domine, quid factum est quia manifestaturus es nobis teipsum, et non mundo? | 22. Judas saith to him, not the Iscariot: Lord, how is it, that thou wilt manifest thyself to us, and not to the world? |
| 23. Respondit Iesus, et dixit ei: Si quis diligit me, sermonem meum servabit, et Pater meus diliget eum, et ad eum veniemus, et mansionem apud eum faciemus: | 23. Jesus answered, and said to him: If any one love me, he will keep my word, and my Father will love him, and we will come to him, and will make our abode with him. |
22-23. Asked by the Apostle Jude, brother to James the Less, who was also called Thaddeus, how He would manifest Himself to the Apostles, yet be unseen by the world, Christ replies that He will come and dwell in all that love Him, and thus manifest Himself, and be seen by them in a spiritual manner.