John 13:32

But the glorifying of the Son of man, is the glorifying of God in Him; as He adds, And God is glorified in Him, which He proceeds to explain; If God is glorified in Him—for He came not to do His own will, but the will of Him that sent Him—God shall also glorify Him in Himself, so that the human nature which was assumed by the eternal Word, shall also be endowed with eternity. And shall straightway glorify Him. He predicts His own resurrection, which was to follow immediately, not at the end of the world, like ours. Thus it is; Now is the Son of man glorified; the now referring not to His approaching Passion, but the resurrection which was immediately to follow it: as if that which was so very soon to be, had already taken place.

But after saying, "Now is the Son of man glorified," He added, "and God is glorified in Him." For this is itself the glorifying of the Son of man, that God should be glorified in Him. For if He is not glorified in Himself, but God in Him, then it is He whom God glorifies in Himself. And just as if to give them this explanation, He further adds: "If God is glorified in Him, God shall also glorify Him in Himself." That is, "If God is glorified in Him," because He came not to do His own will, but the will of Him that sent Him; "and God shall glorify Him in Himself," in such wise that the human nature, in which He is the Son of man, and which was so assumed by the eternal Word, should also be endowed with an eternal immortality. "And," He says, "He shall straightway glorify Him;" predicting, to wit, by such an asseveration, His own resurrection in the immediate future, and not, as it were, ours in the end of the world. For it is this very glorification of which the evangelist had previously said, as I mentioned a little ago, that on this account the Spirit was not yet in their case given in that new way, in which He was yet to be given after the resurrection to those who believed, because that Jesus was not yet glorified: that is, mortality was not yet clothed with immortality, and temporal weakness transformed into eternal strength.

The time is near when the Son of man who was assumed will be glorified in a laudable way and in which, above all, God will be revealed before everybody through the things that happen to him. The events that happened at the time of …

The signification of His opening words cannot, I think, be doubted, Now is the Son of Man glorified; that is, all the glory which He obtains is not for the Word but for His flesh: not for the birth of His Godhead, but for the dispensation of His manhood born into the world. What then, may I ask, is the meaning of what follows, And God is glorified in Him? God is glorified in Him, in the Son of Man, that is: tell me, then, is the Son of Man the same as the Son of God? And since the Son of Man is not one and the Son of God another, but He Who is Son of God is Himself also Son of Man, Who, pray, is the God Who is glorified in this Son of Man, Who is also Son of God? Let us see, then, what is this third clause which is added, If God is glorified in Him, God hath also glorified Him in Himself. God glorifies in Himself, but man is not glorified through himself. Again the God Who is glorified in the man, though He receives the glory, yet is Himself none other than God. God being glorified in the Son of Man must certainly be either Christ Who is glorified in the flesh, or the Father Who is glorified in Christ. If it is Christ, Christ is manifestly God, Who is glorified in the flesh. If it is the Father, we are face to face with the mystery of the unity, since the Father is glorified in the Son. But when we consider that God glorifies in Himself God, Who is glorified in the Son of Man, by what loophole, pray, can your profane doctrine escape from the confession that Christ is very God according to the verity of His nature? The Father glorifies Him, not with a glory from without, but in Himself. By taking Him back into that glory, which belongs to Himself, and which He had with Him before, the Father glorifies Him with Himself and in Himself.

(xi. de. Trin. c. 42) That God is glorified in Him, refers to the glory of the body, which glory is the glory of God, in that the body borrows its glory from its association with the Divine nature. Because God is glorified in Him, therefore He will glorify Him in Himself, in that He who reigns in the glory arising from the glory of God, He forthwith passes over into God's glorya, leaving the dispensation of His manhood, wholly to abide in God. Nor is He silent as to the time: And shall straightway glorify Him. This referring to the glory of His resurrection which was immediately to follow His passion, which He mentions as present, because Judas had now gone out to betray Him; whereas that God would glorify Him in Himself, He reserves for the future. The glory of God was shown in Him by the miracle of the resurrection; but He will abide in the glory of God when He has left the dispensation of subjection. The sense of these first words, Now is the Son of man glorified, is not doubtful: it is the glory of the flesh which is meant, not that of the Word. But what means the next, And God is glorified in Him? The Son of man is not another Person from the Son of God, for, the Word was made flesh. (John 1:14) How is God glorified in this Son of man, who is the Son of God? The next clause helps us; If God is glorified in Him, God also will glorify Him in Himself. A man is not glorified in himself, nor, on the other hand, does God who is glorified in man, because He receives glory, cease to be God. So the words, God is glorified in Him, either mean that Christ is glorified in the flesh, or that God is glorified in Christ. If God means Christ, it is Christ who is glorified in the flesh; if the Father, then it is the Sacrament of unity, the Father glorified in the Son. Again, God glorifies in Himself God glorified in the Son of man. […]