John 14:8
in John 14Philip said to Him, “Lord, show us the Father, and that will be enough for us.”
BSB
The same verse in ASV and KJV ▾
ASV
Philip saith unto him, Lord, show us the Father, and it sufficeth us.
KJV
Philip saith unto him, Lord, shew us the Father, and it sufficeth us.
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This verse in John 14
Commentary
19 notes on this versePhilip is anxious to learn, but not very keen in that understanding which is adapted to Divine vision; for else he would never have supposed it possible with bodily eyes to behold in its fulness the Divine nature in spite of the plain declaration of God: No man shall see My Face and live.
This site's exposition
Lord, show us the Father, and that will be enough for us
on John 14:8-9
Philip asks Jesus to show them the Father, and one sight of Him would be enough. Jesus answers that anyone who has seen Him has seen the Father, a claim about His own person. The Father is seen in the Son.
The record, by era
The Church Fathers5 voices
But the disciples, still thinking that the Father is something greater than the Son, seeing only the flesh, and not understanding His divinity, said to Him, "Lord, show us the Father and it sufficeth us." As much as to say, "We know Thee already, and bless Thee that we know Thee: for we thank Thee that Thou hast shown Thyself to us. But as yet we know not the Father: therefore our heart is inflamed, and occupied with a certain holy longing of seeing Thy Father who sent Thee. Show us Him, and we shall desire nothing more of Thee: for it sufficeth us when He has been shown, than whom none can be greater." A good longing, a good desire; but small intelligence. Now the Lord Jesus Himself, regarding them as small men seeking great things, and Himself great among the small, and yet small among the small, says to Philip, one of the disciples, who had said this: "Am I so long time with you, and ye have not known me, Philip?" Here Philip might have answered, Thee we have known, but did we say to Thee, Show us Thyself? We have known Thee, but it is the Father we seek to know. He immediately adds, "He that hath seen me, hath seen the Father also." If, then, One equal with the Father has been sent, let us not estimate Him from the weakness of the flesh, but think of the majesty clothed in flesh, but not weighed down by the flesh. For, remaining God with the Father, He was made man among men, that, through Him who was made man, thou mightest become such as to receive God. For man could not receive God. Man could see man; God he could not apprehend. Why could he not apprehend God? Because he had not the eye of the heart, by which to apprehend Him. There was something within disordered, something without sound: man had the eyes of the body sound, but the eyes of the heart sick. […]
(i. de Trin. c. viii) For to that joy of beholding His face, nothing can be added. Philip understood this, and said, Lord, show us the Father, and it sufficeth us. But he did not yet understand that he could in the same way have said, Lord, show us Thyself, and it sufficeth us. But our Lord's answer enlightens him, Jesus saith unto him, Have I been so long with you, and yet hast thou not known Me, Philip? (Tr. lxx. 1) But how is this, when our Lord said that they knew whither He was going, and the way, because they knew Him? The question is easily settled by supposing that some of them knew, and others not; among the latter, Philip. (Tr. lxx) When two persons are very like each, we say, If you have seen the one, you have seen the other. So here, He that hath seen Me, hath seen the Father; not that He is both the Father, and the Son, but that the Son is an absolute likeness of the Father. (Tr. lxx. 3) But is he to be reproved, who, when he has seen the likeness, wishes to see the man of whom he is the likeness? No: our Lord rebuked the question, only with reference to the mind of the asker. Philip asked, as if the Father were better than the Son; and so showed that He did not know the Son. Which opinion our Lord corrects: Believest thou not that I am in the Father, and the Father in Me? as if He said, If it is a great wish with thee to see the Father, at any rate believe what thou dost not see. (i. de. Trin. 8) He wished him to live by faith, before he had sight, and therefore says, Believest thou not? Spiritual vision is the reward of faith, vouchsafed to minds purified by faith. (Tr. lxx. 3. and lxxi. 1) He then addresses all of them, not Philip only: The word that I speak unto you, I speak not of Myself. What is, I speak not of Myself, but, I that speak am not of Myself? He attributes what He does to Him, from whom He Himself, the doer, is. (Tr. lxx. […]
The words of the holy Gospel, brethren, are rightly understood only if they are found to be in harmony with those that precede; for the premises ought to agree with the conclusion, when it is the Truth that speaks. The Lord had said before, "And if I go and prepare a place for you, I will come again and receive you unto myself; that where I am, there ye may be also:" and then had added, "And whither I go ye know, and the way ye know;" and showed that all He said was that they knew himself. What, therefore, the meaning was of His going to Himself by Himself,-for He also lets the disciples see that it is by Him that they are to come to Him,-we have already told you, as we could, in our last discourse. When He says, therefore, "That where I am, there ye may be also," where else were they to be but in Himself? In this way is He also in Himself, and they, therefore, are just where He is, that is, in Himself. Accordingly, He Himself is that eternal life which is yet to be ours, when He has received us unto Himself; and as He is that life eternal, so is it in Him, that where He is there shall we be also, that is to say, in Himself. "For as the Father hath life in Himself," and certainly that life which He has is in no wise different from what He is Himself as its possessor, "so hath He given to the Son to have life in Himself," inasmuch as He is the very life which He hath in Himself. But shall we then actually be what He is, (namely), the life, when we shall have begun our existence in that life, that is, in Himself? […]
When Philip said to him, "Lord, show us the Father, and that is enough for us," he understood well enough that being shown the Father could satisfy him. But if the one who is equal to the Father was not enough for him, how would the Father be enough? And why wasn't he enough for him? Because he was not seen. Why wasn't he seen? Because the eye he could be seen with was not yet whole. As for the Lord's body, which could be seen with these eyes, it was not only the ones who revered him who saw him but also the Jews who crucified him. So if he wanted to be seen in another way, it means he was requiring other eyes. And that is why he gave this reply to the one who said, "Show us the Father, and that is enough for us: Have I been with you all this time, and you do not know me? Philip, whoever sees me also sees the Father." And to heal the eyes of faith in the meantime, he is first admonished in terms of faith, so that he may be enabled to attain to sight. And in case Philip should assume that God is to be thought of in the same way as he saw the Lord Jesus Christ in the flesh, he immediately added, "Do you not believe that I am in the Father, and the Father is in me?"
(vii. de Trin) A declaration so new startled Philip. Our Lord is seen to be man. He confesses Himself to be the Son of God, declares that, if He were known, the Father would be known, that, if He is seen, the Father is seen. The familiarity of the Apostle therefore breaks forth into questioning our Lord, Philip saith unto Him, Lord, show us the Father, and it sufficeth us.He did not deny He could be seen (non visum negavit), but wished to be shown him; nor did he wish to see with his bodily eyes, but that He whom he had seen might be made manifest to his understanding. He had seen the Son in the form of man, but how through that form He saw the Father, he did not know. This he wants to be shown him, shown to his understanding, not set before his eyes; and then he will be satisfied: And it sufficeth us.
12 more voices on this verse
The Church Fathers3 voices
Whence, also, to Philip, who then was desirous to see Him, the Lord shows this abundantly. For when he said, "Show us the Father," He answered: "He that hath seen Me, hath seen the Father," since the Father was Himself seen through the spotless and …
But how came Philip to ask this question? Christ had said, "If ye had known Me, ye should have known My Father also" and He had often said the same to the Jews. Since then Peter and the Jews had often asked Him, "Who is the Father?" since Thomas had asked Him, and no one had learnt anything clear, but His words were still not understood; Philip, in order that He might not seem to be importunate and to trouble Him by asking in his turn after the Jews, "Show us the Father," added, "and it sufficeth us," "we seek no more." Yet Christ had said, "If ye had known Me, ye should have known My Father also," and by Himself He declared the Father. But Philip reversed the order, and said, "Show us the Father," as though knowing Christ exactly. But Christ endureth him not, but putteth him in the right way, persuading him to gain the knowledge of the Father through Himself, while Philip desired to see Him with these bodily eyes, having perhaps heard concerning the Prophets, that they "saw God." But those cases, Philip, were acts of condescension. Wherefore Christ said, "No man hath seen God at any time"; and again, "Every man that hath heard and hath learned from God cometh unto Me." "Ye have neither heard His voice at any time, nor seen His shape." And in the Old Testament, "No man shall see My face, and live." What saith Christ? Very reprovingly He saith, "Have I been so long time with you, and hast thou not known Me, Philip?" He said not, "hast thou not seen," but, "hast thou not known Me." "Why," Philip might say, "do I wish to learn concerning Thee? At present I seek to see Thy Father, and Thou sayest unto me, hast thou not known Me?" What connection then hath this with the question? Surely a very close one; for if He is that which the Father is, yet continuing a Son, with reason He showeth in Himself Him who begat Him. […]
When he hears the words, He that hath, seen Me hath seen the Father also, he jumps to the blasphemous conclusion of an inseparable and indistinguishable identity of nature in Father and Son, because he fails to see that the revelation of the birth is the mode in which Their unity of nature is manifested to us. For the fact that the Father is seen in the Son is a proof of the Son's Divinity, not a disproof of His birth. Thus our knowledge of Each of Them is conditioned by our knowledge of the Other, for there is no difference of nature between them and, since in this respect they are One, a reverent study of the character of Either will give us a true insight into the nature of Both.
The Medieval Church4 voices
Philip says to him. Here the third point is touched upon, namely the terminus of Christ's departure, which Philip desired to see: on account of which Philip says to him: Lord, show us the Father, and it suffices us, as if to say: we seek …
A commentator
BonaventureItinerarium Mentis in Deum, Chapter 7 · Written in the 13th century.
proposed
But if you ask how these things come about, ask grace, not doctrine; desire, not understanding; the groaning of prayer, not the study of reading; the Bridegroom, not the master; God, not man; darkness, not clarity; not light, but the fire that wholly inflames and …
Here our Lord clears up a confusion in one of the disciples: first, we see what the confusion was; secondly, it is resolved (v 9). In regard to the first, recall that above our Lord mentioned two things. He promised something for the future, namely, …
Philip thought that he knew Christ well, but did not know the Father. Therefore he also said: "Show us the Father, and it is sufficient for us." For no matter how much You tell us that if you had known Me, you would have known …
The Puritans and the Awakening1 voice
Philip saith to him, Lord,....
The Nineteenth Century4 voices
Show us the Father - As if he had said, We have seen and adored thee, and our happiness will be complete if thou show us the Father. The demand of Philip was similar to that made by Moses, Exo 33:18. He wished to see the glory of God. In Peter, James, or John, this would have been inexcusable; but Philip had not seen the transfiguration on the mount. The Jewish history is full of the manifestations which God made of himself, and especially when he gave the law.
A commentator
J.C. Ryle1816–1900
Expository Thoughts on the Gospels: John (lightly modernized text, Grace Gems edition) (1869)
We should mark in these verses how much better Jesus speaks of believers than they speak of themselves. He says to His disciples, "You know where I go, and you know the way." And yet Thomas at once breaks in with the remark, "We know neither the where nor the way." The apparent contradiction demands explanation. It is more seeming than real. Certainly, in one point of view, the knowledge of the disciples was very small.
A commentator
J.C. Ryle1816–1900
Expository Thoughts on the Gospels: John (lightly modernized text, Grace Gems edition) (1869)
proposed
We should mark in these verses how much better Jesus speaks of believers than they speak of themselves. He says to His disciples, "You know where I go, and you know the way." And yet Thomas at once breaks in with the remark, "We know neither the where nor the way." The apparent contradiction demands explanation. It is more seeming than real. Certainly, in one point of view, the knowledge of the disciples was very small. They knew little before the crucifixion and resurrection compared to what they might have known, and little compared to what they afterwards knew after the day of Pentecost. About our Lord's purpose in coming into the world, about His sacrificial death and substitution for us on the cross, their ignorance was glaring and great. It might well be said, that they "knew in part" only, and were children in understanding. And yet, in another point of view, the knowledge of the disciples was very great. They knew far more than the great majority of the Jewish nation, and received truths which the Scribes and Pharisees entirely rejected. Compared to the world around them, they were in the highest sense enlightened. They knew and believed that their Master was the promised Messiah, the Son of the living God; and to know Him was the first step towards heaven. All things go by comparison. Before we lightly esteem the disciples because of their ignorance, let us take care that we do not underrate their knowledge. They knew more precious truth than they were aware of themselves. Their hearts were better than their heads. The plain truth is, that all believers are apt to undervalue the work of the Spirit in their own souls, and to fancy they know nothing because they do not know everything. Many true Christians are thought more of in heaven while they live, than they think of themselves, and will find it out to their surprise at the last day.
A commentator
Albert Barnes1798–1870
Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)
proposed
Lord, show us the Father - Philip here referred to some outward and visible manifestation of God. God had manifested himself in various ways to the prophets and saints of old, and Philip affirmed that if some such manifestation should be made to them they would be satisfied. It was right to desire evidence that Jesus was the Messiah, but such evidence “had been” afforded abundantly in the miracles and teaching of Jesus, and that “should” have sufficed them.
The words behind it
11 Greek wordsEvery Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Greek | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| λέγει | legei | Says | G3004 → | 1325 times |
| αὐτῷ | auto | to Him | G846 → | 5565 times |
| Φίλιππος· | philippos | Philip; | G5376 → | 36 times |
| κύριε, | kurie | Lord, | G2962 → | 711 times |
| δεῖξον | deixon | do show | G1166 → | 33 times |
| ἡμῖν | hemin | us | G3165 → | 1936 times |
| τὸν | ton | the | G3588 → | 19766 times |
| πατέρα, | patera | Father, | G3962 → | 410 times |
| καὶ | kai | and | G2532 → | 9120 times |
| ἀρκεῖ | arkei | it is enough | G714 → | |
| ἡμῖν. | hemin | for us. | G3165 → | 1936 times |
λέγειSays
legeiG3004 →1325 times
αὐτῷto Him
autoG846 →5565 times
Φίλιππος·Philip;
philipposG5376 →36 times
κύριε,Lord,
kurieG2962 →711 times
δεῖξονdo show
deixonG1166 →33 times
ἡμῖνus
heminG3165 →1936 times
τὸνthe
tonG3588 →19766 times
πατέρα,Father,
pateraG3962 →410 times
καὶand
kaiG2532 →9120 times
ἀρκεῖit is enough
arkeiG714 →
ἡμῖν.for us.
heminG3165 →1936 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
Psalms 17:15As for me, I will behold Your face in righteousness; when I awake, I will be satisfied in Your presence.
it leads to
- 2 Corinthians 3:18
And we, who with unveiled faces all reflect the glory of the Lord, are being transformed into His image with intensifying glory, which comes from the Lord, who is the Spirit.
- Psalms 16:11
You have made known to me the path of life; You will fill me with joy in Your presence, with eternal pleasures at Your right hand.
- Psalms 11:7
For the LORD is righteous; He loves justice. The upright will see His face.
- Matthew 5:6
Blessed are those who hunger and thirst for righteousness, for they will be filled.
- 1 John 3:2–3
Beloved, we are now children of God, and what we will be has not yet been revealed. We know that when Christ appears, we will be like Him, for we will see Him as…
- 2 Corinthians 3:18
Through
John 16:25I have spoken these things to you in figures of speech. An hour is coming when I will no longer speak to you this way, but will tell you plainly about the Father.
it leads to
- John 16:12
I still have much to tell you, but you cannot yet bear to hear it.
- John 16:28–29
I came from the Father and entered the world. In turn, I will leave the world and go to the Father.”
- John 10:6
Jesus spoke to them using this illustration, but they did not understand what He was telling them.
- John 16:12
Where this verse is studied
On this page
Studies31
On this chapter
- “Great Is Truth.” The Three Guardsmen
- Asking in His Name
- The Deity of Christ
- Enoch Walked With God
- The Words Emunah and Pistis
- The Fruit of the Spirit
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About John
Who and where
1 name in this verse with a page on the site.
This page draws on 19 works. Open the list of works
This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Alexander of Alexandria, Epistles on the Arian Heresy, I.9; Augustine of Hippo, Tractates on John 14; Augustine of Hippo, Catena Aurea by Aquinas; Augustine of Hippo, Tractates on John 70; Augustine of Hippo, SERMON 88.4; Bonaventure, Commentary on John, Chapter 14; Bonaventure, Itinerarium Mentis in Deum, Chapter 7; Cyril of Alexandria, Commentary on the Gospel of John, Book 9; Hilary of Poitiers, Catena Aurea by Aquinas; Hilary of Poitiers, On the Trinity, Book 7; J. C. Ryle, Expository Thoughts on the Gospels, John; J.C. Ryle, Expository Thoughts on the Gospels: John (lightly modernized text, Grace Gems edition); John Chrysostom, Homily on the Gospel of John 74; John Gill, Exposition of the New Testament (1746-1748); Matthew Henry, Commentary on the Whole Bible; Theophylact of Ohrid, Commentary on John and Thomas Aquinas, Commentary on John.