John 14:9

John 14:8-14 8. Philip saith to him, Lord, show us the Father, and it sufficeth us. 9. Jesus saith to him, Have I been so long time with you, and hast thou not known me, Philip? He who hath seen me hath seen the Father; and how sayest thou, Show us the Father? 10. Believest thou not that I am in the Father, and the Father in me? The words which I speak to you I speak not from myself; but my Father who dwelleth in me, he doeth the works. 11. Believe me, that I am in the Father, and the Father in me; but if not, believe me on account of the works themselves. 12. Verily, verily, I tell you, He who believeth in me shall himself also do the works which I do, and shall do greater works than these, because I go to my Father. 13. And whatever you ask in my name, that I will do, that the Father may be, glorified in the Son. 14. If you shall ask any thing in my name, I will do it. 8. Show us the Father. It appears to be very absurd that the Apostles should offer so many objections to the Lord; for why did he speak but to inform them on that point about which Philip puts the question? Yet there is not one of their faults that is here described that may not be charged on us as well as on them. We profess to be earnest in seeking God; and when he presents himself before our eyes, we are blind. 9. Have I been so long time with you? Christ justly reproves Philip for not having the eyes of his faith pure. He had God present in Christ, and yet he did not behold him. What prevented him but his own ingratitude? Thus, in the present day, they who, in consequence of not being satisfied with Christ alone, are hurried into foolish speculations, in order to seek God in them, make little progress in the Gospel. This foolish desire springs from the meanness of Christ's low condition; and this is very unreasonable, for by that humiliation he exhibits the infinite goodness of God. 10. That I am in the Father, and the Father in me. I do not consider these words to refer to Christ's Divine essence, but to the manner of the revelation; for Christ, so far as regards his hidden Divinity, is not better known to us than the Father. But he is said to be the lively Image, or Portrait, of God, [65] because in him God has fully revealed himself, so far as God's infinite goodness, wisdom, and power, are clearly manifested in him. And yet the ancient writers do not take an erroneous view of this passage, when they quote it as a proof for defending Christ's Divinity; but as Christ does not simply inquire what he is in himself, but what we ought to acknowledge him to be, this description applies to his power rather than to his essence. The Father, therefore, is said to be in Christ, because full Divinity dwells in him, and displays its power; and Christ, on the other hand, is said to be in the Father, because by his Divine power he shows that he is one with the Father The words which I speak to you. He proves from the effect that we ought not to seek God anywhere else than in him; for he maintains that his doctrine, being heavenly and truly Divine, is a proof and bright mirror of the presence of God. If it be objected, that all the Prophets ought to be accounted sons of God, because they speak divinely from the inspiration of the Spirit, and because God was the Author of their doctrine, the answer is easy. We ought to consider what their doctrine contains; for the Prophets send their disciples to another person, but Christ attaches them to himself. Besides, we ought to remember what the apostle declares, that now God speaketh from heaven ( Hebrews 12:25 ) by the mouth of his Son, and that, when he spoke by Moses, he spoke, as it were, from the earth. I do not speak, from myself; that is, as a man only, or after the manner of men; because the Father, exhibiting the power of his Spirit in Christ's doctrine, wishes his Divinity to be recognized in him. This must not be confined to miracles; for it is rather a continuation of the former statement, that the majesty of God is clearly exhibited in Christ's doctrine; as if he had said, that his doctrine is truly a work of God, from which it may be known with certainty that God dwelleth in him. By the works, therefore, I understand a proof of the power of God. Believe me that I am in the Father, and the Father in me. He first demands from the disciples to give credit to his testimony, when he asserts that he is the Son of God; but as they had hitherto been too lazy, he indirectly reproves their indolence. "If my assertion," says he, "does not produce conviction, and if you have so mean an opinion of me, that you do not think that you ought to believe my words, consider, at least, that power which is a visible image of the presence of God." It is very absurd in them, indeed, not to believe, entirely, the words which proceed from the mouth of the Lord Jesus, [66] since they ought to have embraced, without any hesitation, every thing that he expressed, even by a single word. But here Christ reproves his disciples for having made so little progress, though they had received so many admonitions on the same subject. He does not explain what is the nature of faith, but declares that he has what is even sufficient for convicting unbelievers. The repetition of the words, I am in the Father, and the Father in me, is not superfluous; for we know too well, by experience, how our nature prompts us to foolish curiosity. As soon as we have gone out of Christ, we shall have nothing else than the idols which we have formed, but in Christ, there is nothing but what is divine, and what keeps us in God 12. Verily, verily, I, tell you. All that he had hitherto told his disciples about himself, so far as it regarded them, was temporal; and, therefore, if he had not added this clause, the consolation would not have been complete; particularly since our memory is so short, when we are called to consider the gifts of God. On this subject it is unnecessary to go to others for examples; for, when God has loaded us with every kind of blessings, if He pause for fourteen days, we fancy that he is no longer alive. This is the reason why Christ not only mentions his present power, which the Apostles, at that time, beheld with their eyes, but promises an uninterrupted conviction of it for the future. And, indeed, not only was his Divinity attested, so long as he dwelt on the earth, but after he had gone to the Father, striking proofs of it were enjoyed by believers. But either our stupidity or our malice hinders us from perceiving God in his works, and Christ in the works of God. And shall do greater works than these. Many are perplexed by the statement of Christ, that the Apostles would do greater works than he had done I pass by the other answers which have been usually given to it, and satisfy myself with this single answer. First, we must understand what Christ means; namely, that the power by which he proves himself to be the Son of God, is so far from being confined to his bodily presence, that it must be clearly demonstrated by many and striking proofs, when he is absent. Now the ascension of Christ was soon afterwards followed by a wonderful conversion of the world, in which the Divinity of Christ was more powerfully displayed than while he dwelt among men. Thus, we see that the proof of his Divinity was not confined to the person of Christ, but was diffused through the whole body of the Church. Because I go to the Father. This is the reason why the disciples would do greater things than Christ himself. It is because, when he has entered into the possession of his kingdom, he will more fully demonstrate his power from heaven. Hence it is evident that his glory is in no degree diminished, because, after his departure, the Apostles, who were only his instruments, performed more excellent works. What is more, in this manner it became evident that he sitteth at the right hand of the Father, that every knee may bow before him, ( Philippians 2:10 .) 13. And whatever you ask in my name, that I will do. By these words He plainly declares that he will be the Author of all that shall be done by the hands of the Apostles. But it may be asked, was he not even then the Mediator in whose name men ought to pray to the Father? I reply, he plainly discharged the office of Mediator, ever since he entered into the heavenly sanctuary; as we shall afterwards repeat at the proper place. That the Father may be glorified in the Son. This passage agrees with what Paul says, That every tongue may confess that Jesus Christ is Lord, to the glory of God the Father, ( Philippians 2:11 .) The end of all things is the sanctification of the name of God; but here the true method of sanctifying it is declared; that is, in the Son, and by the Son. For, though the majesty of God be in itself hidden from us, it shines in Christ; though his hand be concealed, we have it visible in Christ. Consequently, in the benefits which the Father bestows upon us, we have no right to separate the Father from the Son, according to that saying, He that honoureth not the Son honoureth not the Father, ( John 6:23 .) 14. If you shall ask any thing in my name, I will do it. This is not a useless repetition. All see and feel that they are unworthy to approach God; and yet the greater part of men burst forward, as if they were out of their senses, and rashly and haughtily address God; and afterwards, when that unworthiness, of which I have spoken, comes to their recollection, every man contrives for himself various expedients. On the other hand, when God invites us to himself, he holds out to us one Mediator only, by whom he is willing to be appeased and reconciled. But here again the wickedness of the human mind breaks out for the greater part do not cease to forsake the road, and to pass through many windings. The reason why they do so is, that they have but a poor and slender perception of the power and goodness of God in Christ. To this is added a second error, that we do not consider that we are justly excluded from approaching God, until he calls us, and that we are called only through the Son. And if one passage has not sufficient weight with us, let us know that, when Christ repeats, a second time, that we must pray to the Father in his name, he lays his hand on us, as it were, that we may not lose our pains by fruitlessly seeking other intercessors. Footnotes: [65] "La vive Image, ou Pourtraict, de Dieu." [66] "De ne croire point entierement aux paroles qui procedent de la bouche du Seigneur Jesus."

Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father?

Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then , Shew us the Father? Have I been so long, … — May not Christ justly shame and shent us all for knowing no more of him all this while? Ignorance under means of knowledge is a blushful sin, 1 Corinthians 15:34 .

Our Saviour still insists upon the oneness of himself with his Father, and the personal union of the Divine and human nature in him; for otherwise the apostles might have been with Christ a long time, and known him, and yet not have seen nor known the Father. But that supposed, none that had seen Christ, but must have seen the Father also, there being but one God.

Jesus saith unto him, have I been so long time with you,.... Conversing familiarly with you, instructing you by my ministry, and performing so many miraculous works among you, for so long a time; see Hebrews 5:11 ; and yet hast thou not known me, Philip? Surely you cannot be so ignorant as this comes to; as you have seen me with your bodily eyes, as a man, you must, know that I am God by the doctrines I have taught you, and the miracles I have wrought among you: and he that hath seen me; not with the eyes of his body, but with the eyes of his understanding; he that has beheld the perfections of the Godhead in me: hath seen the Father; the perfections which are in him also; for the same that are in me are in him, and the same that are in him are in me: I am the very image of him, and am possessed of the same nature, attributes, and glory, that he is; so that he that sees the one, sees the other: and how sayest thou then show us the Father? such a request is a needless one, and betrays great weakness and ignorance.

Here are three words, upon any of which stress may be laid. Upon the word troubled. Be not cast down and disquieted. The word heart. Let your heart be kept with full trust in God. The word your. However others are overwhelmed with the sorrows of this present time, be not you so. Christ's disciples, more than others, should keep their minds quiet, when everything else is unquiet. Here is the remedy against this trouble of mind, Believe. By believing in Christ as the Mediator between God and man, we gain comfort. The happiness of heaven is spoken of as in a father's house. There are many mansions, for there are many sons to be brought to glory. Mansions are lasting dwellings. Christ will be the Finisher of that of which he is the Author or Beginner; if he have prepared the place for us, he will prepare us for it. Christ is the sinner's Way to the Father and to heaven, in his person as God manifest in the flesh, in his atoning sacrifice, and as our Advocate. He is the Truth, as fulfilling all the prophecies of a Saviour; believing which, sinners come by him the Way. He is the Life, by whose life-giving Spirit the dead in sin are quickened. Nor can any man draw nigh God as a Father, who is not quickened by Him as the Life, and taught by Him as the Truth, to come by Him as the Way. By Christ, as the Way, our prayers go to God, and his blessings come to us; this is the Way that leads to rest, the good old Way. He is the Resurrection and the Life. All that saw Christ by faith, saw the Father in Him. In the light of Christ's doctrine, they saw God as the Father of lights; and in Christ's miracles, they saw God as the God of power. The holiness of God shone in the spotless purity of Christ's life. We are to believe the revelation of God to man in Christ; for the works of the Redeemer show forth his own glory, and God in him.

8-12. The substance of this passage is that the Son is the ordained and perfect manifestation of the Father, that His own word for this ought to His disciples to be enough; that if any doubts remained His works ought to remove them (see on [1851]Joh 10:37); but yet that these works of His were designed merely to aid weak faith, and would be repeated, nay exceeded, by His disciples, in virtue of the power He would confer on them after His departure. His miracles the apostles wrought, though wholly in His name and by His power, and the "greater" works—not in degree but in kind—were the conversion of thousands in a day, by His Spirit accompanying them.

So long time - For more than three years Jesus had been with them. He had raised the dead, cast out devils, healed the sick, done those things which no one could have done who had not come from God. In that time they had had full opportunity to learn his character and his mission from God. Nor was it needful, after so many proofs of his divine mission, that God should "visibly manifest" himself to them in order that they might be convinced that he came from him. He that hath seen me - He that has seen my works, heard my doctrines, and understood my character. He that has given "proper attention" to the proofs that I have afforded that I came from God. Hath seen the Father - The word "Father" in these passages seems to be used with reference to the divine nature, or to God represented "as a Father," and not particularly to the distinction in the Trinity of Father and Son. The idea is that God, as God, or as a Father, had been manifested in the incarnation, the works, and the teachings of Christ, so that they who had seen and heard him might be said to have had a real view of God. When Jesus says, "hath seen the Father," this cannot refer to the essence or substance of God, for He is invisible, and in that respect no man has seen God at any time. All that is meant when it is said that God is seen, is that some manifestation of him has been made, or some such exhibition as that we may learn his character, his will, and his plans. In this case it cannot mean that he that had seen Jesus with the bodily eyes had in the same sense seen God; but he that had been a witness of his miracles and of his transfiguration - that had heard his doctrines and studied his character - had had full evidence of his divine mission, and of the will and purpose of the Father in sending him. The knowledge of the Son was itself, of course, the knowledge of the Father. There was such an intimate union in their nature and design that he who understood the one understood also the other. See the notes at Matthew 11:27 ; also Luke 10:22 ; John 1:18 .