Jesus says to him, Am I so long a time with you, and thou hast not known me, Philip? He that has seen me has seen the Father; and how sayest thou, Shew us the Father?
Philip has just asked Jesus to show the disciples the Father, saying that would be enough for them. The Lord's answer points them nowhere new. It points them back to Himself, and to the years they had already spent watching Him.
Philip's question was not idle. He had grasped what makes the Father's house worth going to.
Philip wanted to know more about the place. He seemed to grasp that the Person makes the place. The Father is all the joy and blessedness of the Father's house. So he prayed, "Show us the Father, and it is enough for us." How wonderful, by grace, to have the sense that nothing else is needed to fill and satisfy the whole being.
The Lord's reply carries pain. Philip had lived beside the One sent to reveal the Father, and still asked to see Him.
The Lord's reply to Philip is an expression of pain at his lack of understanding… His very presence here was to declare the Father. That His disciples should still not know the Father, after all this, wounds Him in the deepest way… It is a tender but sad rebuke. Had Philip really not known that He was on the Father's mission? that He was Himself the love-gift of God? But we are even less excusable if we do not know it now… If we have truly come to Christ, we do not have a further journey to make to reach the Father. We have had the very depth of the Father's heart told out to us.
Philip wanted something his eyes could take in. But crowds had watched Jesus for years and saw only a workman.
The unbelieving world did not see the Son; all they saw was the supposed son of Joseph — the carpenter. Only faith could see, in that lowly Man, the only begotten Son who came to declare the Father… Abraham could tell us that God is Almighty. Moses could tell us that God is the I AM, eternal and unchanging. But neither Abraham nor Moses was great enough to declare the heart of the Father to us. None but a divine Person is great enough to reveal a divine Person.
The Lord's question — how long He had been with them — is itself the evidence.
Philip says to Him, "Show us the Father," and the Lord answers, in effect: Whom have you been looking at all the time I have been with you? Whose words have you been listening to? Whose works have you seen? Whose moral nature has been displayed before your eyes? "Whoever has seen Me has seen the Father."
That revelation happened on earth, in a life we can still watch.
The nature, character and disposition of God came to light in the Son of God in this world, and not after He ascended back to where He was before. "Whoever has seen Me has seen the Father" was what came out down here, and we do need to contemplate Jesus as He walked if we want to see this in all its fullness.
This is not only a claim about the Father. It is a claim about who Jesus Himself is.
Here the Lord expressly teaches His essential Godhead as one with the Father. No doubt distinct as to personality, as He elsewhere shows, when He says, "the Father is greater than I." But the point insisted on is that He is one in essence…
If that is so, the search for God has an end.
If we want to know God the Father, where are we to learn Him? "Whoever has seen Me has seen the Father." Have our hearts ever looked at Christ as an object and said, while looking, "I have nothing more to seek"? Just think what it is to look at the Lord in the power of the Spirit of God. In that poor despised Man you see One who was God walking on the earth. So when someone sat down beside Him and told Him his sin, he was telling it to God!
- Request — Philip asked for the Father because he sensed that the Person, not the place, is the joy of that home. His instinct was right. He was already looking at the answer.
- Rebuke — The reply is grief, not anger. To live beside the Son and still ask for the Father wounds Him. We have even less excuse.
- Revelation — His words, His works, His whole moral nature showed the Father on earth. That is why we still watch how He walked.
- Recognition — The world saw only a carpenter. Faith sees the Son who came to make the Father known. Only a divine Person can reveal a divine Person.
- Rest — Coming to Christ is not a stage on the way to the Father; there is no further journey and nothing more to seek.
Believest thou not that I [am] in the Father, and that the Father is in me? The words which I speak to you I do not speak from myself; but the Father who abides in me, he does the works.
Philip had just asked the Lord to show him the Father. This verse is the answer: Jesus points to Himself — to His own words and His own works. Two questions sit at the centre. What does it mean that He is in the Father and the Father in Him? And why does He say the words He speaks are not His own?
The words "show us the Father" assume that something more is still to come. The answer closes that door.
Jesus replied, "Whoever has seen Me has seen the Father." So it is useless to look anywhere else, or to hope for some advance on what has been made known in Him. We are limited to the Son for the knowledge of the Father, and in Him the Father is fully revealed.
Everything here turns on who Jesus is. Human reasoning stumbles over such a claim, and the works He did stood behind it.
Everything turned on the glory of His Person. The oneness of the Godhead was the central truth Israel had to testify to, and it was a difficulty for the reasoning mind of man, which cannot rise above its own experience. The law and the prophets had prepared the way, and so had John the Baptist's witness. But more than that, the words Jesus said were not like the words of any other man. They were no mere human things, nor independent of His Father. He had been made flesh, but never ceased to be the Word, the Son; and the works He did bore the unmistakable imprint of the same gracious One — the Father. It was He that did the works. So the disciples were called to believe that He was in the Father, and the Father in Him. Only the Divine nature can be like that. The works themselves bore witness to it, and left unbelievers without excuse.
Notice the odd shape of the sentence. He says the words are not from Himself — yet He does not go on to say that the Father speaks them instead.
I take the words that follow to be connected with these: "I am in the Father and the Father is in me." "I do not speak on my own authority." And, "the Father who dwells in me," and so on. He could not say instead, "But the Father speaks"; for the Son was the word of the Father. He did not speak of Himself, yet He could not distinguish the Persons here. He spoke the word of God; being in the Father, He spoke as the Word of God. This showed His unity with the Father — that He did not speak from Himself.
He lived here in dependence on His Father. His works were real proof of who He was, yet He traced them to the Father and not to Himself.
Religious men who were not born again said the Lord Jesus was "making Himself equal with God" (John 5:18), and they therefore sought to kill Him. He was here doing His Father's will, depending on Him, and He explained that He did nothing on His own. He did work that proved who He was: "For the works that the Father has given Me to accomplish, the very works that I am doing, bear witness about Me," He said. But again, "the Father who dwells in Me does His works." He did His works for the Father's honour and in His Name.
The verse begins with words and ends with works. He puts the two on the same level, and that says something about Him we could never say about ourselves.
Being what He was, His words were as perfect as His works... Our words often say either less or more than the truth. We are often humbled to find that we have failed to say even what we wanted to say. Sometimes our imperfect words have left a wrong, even untrue, impression behind. With Him, on the other hand, every word was perfect, and so a ray of His own glory as well as a display of the Father. We find in John 14 that He identifies His words with His works... The words were as perfect as the works, and both alike the revelation of the Father.
The next verse offers a fallback: if not the Person, then at least the works. Commentators read this as a deliberate step down to meet weak faith.
"Believe me that I am in the Father, and the Father in me; or else believe me for the very works' sake." Now, the latter surely proved that the Father was in Him... The "believe me" depended on His Person, and brought them into communion, in reliance on His word, with the Father. If they could not see that He was in the Father, and so know the value of His word as speaking the words of God, being so one with the Father, let them take the evidence of His truth from the works He did.
- Look here. Do not look past Christ for the Father. The Son is where the Father is fully revealed.
- Hear Him. His words did not come from Himself. Yet He does not name the Father as the speaker instead, because the Son is the Word of the Father.
- Watch Him. He did His Father's will in dependence on Him. He did nothing on His own, and all of it was for the Father's honour.
- Weigh both. Words and works stand together, each as perfect as the other, and both alike a revelation of the Father.
- Believe Him. The disciples were called to believe a union only the Divine nature makes possible, and the works themselves gave a witness that left unbelief without excuse.
Believe *me* that I [am] in the Father and the Father in me; but if not, believe me for the works' sake themselves.
Philip had just asked the Lord to show them the Father. The answer stays on the question of who He Himself is: believe first in His Person, and if that is too hard, believe the works done through Him.
Everything in the passage rests on who He is. That is where the reasoning mind runs into trouble.
Everything turned on the glory of His Person. The very unity of the Godhead was the central truth Israel had to testify to. Yet it became a difficulty to the reasoning mind of man, which cannot rise above its own experience. He had been made flesh, but He never ceased to be the Word, the Son. And the works He did carried the unmistakable stamp of that same gracious One — the Father. It was He who did the works. So the Lord called the disciples to believe that He was in the Father, and the Father in Him. That is a state of being only possible in the Divine nature. The works themselves gave witness to it, and left the unbelieving without excuse.
The verse gives an alternative — "or else." One writer weighs what each route achieves. He works from an older wording of the verse: "believe me for the very works' sake."
"Believe me that I am in the Father, and the Father in me; or else believe me for the very works' sake." Now the second surely proved that the Father was in Him. But it could serve here, and did, only to prove the truth of His word — "believe me for." The "believe me" rested on His Person. It drew them into communion, trusting His word along with the Father. Suppose they could not see that He was in the Father, and so could not know the worth of His word as speaking the words of God, being so one with the Father. Then let them take the evidence of His truthfulness from the works He did.
That the Lord offers a second ground at all is worth noticing. One writer sees grace in it.
I find the grace of the Lord in this chapter 14. He has to come down to a lower testimony (verse 10). He drops the other question for the present, and comes down to words and works. "Who worked these words and works in me? What do you think of them?" If they would not receive them, they were denying His place as servant. He would not say His own words and works: "The Father who dwells in me, He does the works."
The works prove both halves of the sentence. But they prove each half in a different way.
The works of His Father done by Him confirmed all He claimed, in the fullest way. They implied the Father abiding in Him, in the power displayed. They implied His abiding in the Father, in intimacy of communion. So there was enough witness to the truth of His claims; and if they would not believe His words, they might at least believe His works.
He makes this appeal in private, to His own disciples, and He means a particular class of works.
"If not … for the very works' sake." Here it must be kept in mind that our Lord is addressing His disciples. It is His works, not as Messiah, but as Son of God.
Nor were such works bare displays of strength. What they said about God was as much part of the evidence as the power behind them.
Miracles confirmed the word, and the word was the proper and express revelation of God's mind. But miracles were also a testimony in and of themselves. They spoke not only of power but of goodness — of God working in goodness in the middle of sorrow and misery, and doing it in the most definite and distinct way.
The Lord put this question to Philip alone, then pressed the same call on them all.
"Do you not believe," said the Lord to Philip, "that I am in the Father and the Father is in Me?" Words and works both attested it. "Believe Me," He said to all, "that I am in the Father and the Father in Me." His being man in no way hindered or lowered His dignity, nor His essential oneness with the Father. It was, and is, of the greatest importance for believers to hold this firmly and with worship. The Son is God, even as the Father.
- Person first. The first call is to trust who He is: in the Father, and the Father in Him. That way of being belongs to the Divine nature alone.
- Word second. Trust His Person and His words carry their true weight. He speaks the words of God because He is one with the Father.
- Works as fallback. If faith cannot yet see His Person, the works stand as evidence of His truthfulness. They prove the Father was dwelling in Him.
- Grace in the descent. He comes down to a lower testimony rather than leave slow hearts behind. The works He points to are His Father's.
- Left without excuse. Power joined to goodness made the witness complete, so unbelief has no defence.