55 After the explanation that love is the source of this joy, because love rejoices that Jesus is to be confessed in the glory of God the Father, He next expresses His claim to receive back that glory, in the words, For the prince of this world comes, and he has nothing in Me. The prince of this world has nothing in Him: for being found in fashion as a man, He dwelt in the likeness of the flesh of sin, yet apart from the sin of the flesh, and in the flesh condemned sin by sin. Then, giving obedience to the Father's command as His only motive, He adds, But that the world may know that I love the Father, even as the Father gave Me commandment, so I do.
Arise, let us go hence</em>. In His zeal to do the Father's commandment, He rises and hastens to complete the mystery of His bodily passion. But the next moment He unfolds the mystery of His assumption of flesh. Through this assumption we are in Him, as the branches in the vinestock; and unless He had become the Vine, we could have borne no good fruit. He exhorts us to abide in Himself, through faith in His assumed body, that, since the Word has been made flesh, we may be in the nature of His flesh, as the branches are in the Vine.
He separates the form of the Father's majesty from the humiliation of the assumed flesh by calling Himself the Vine, the source of unity for all the branches, and the Father the careful Husbandman, Who prunes away its useless and barren branches to be burnt in the fire. In the words, He that has seen Me, has seen the Father also, and The words that I say unto you, I speak not of Myself, but the Father abiding in Me, He does His works, and Believe Me, that I am in the Father, and the Father in Me, He reveals the truth of His birth and the mystery of His Incarnation.
He then continues the thread of His discourse, until He comes to the saying, The Father is greater than I; and after this, to complete the meaning of these words, He hastens to add the illustration of the husbandman, the vine, and the branches, which directs our notice to His submission to bodily humiliation. He says that, because the Father is greater than Himself, He is going to the Father, and that love should rejoice, that He is going to the Father, that is, to receive back His glory from the Father: with Him, and in Him, to be glorified not with a brand-new honour, but with the old, not with some strange honour but with that which He had with Him before.
If then Christ shall not enter into Him with glory, to abide in the glory of God, you may disparage His nature: but if the glory which He receives is the proof of His Godhead, recognise that it as Giver of this proof that the Father is the greater.
Source: On the Trinity (New Advent)