Jesus said to him, “Have I been with you such a long time, and do you not know me, Philip? He who has seen me has seen the Father. How do you say, ‘Show us the Father?’ Don’t you believe that I am in the Father, and the Father in me? The words that I tell you, I speak not from myself; but the Father who lives in me does his works. Believe me that I am in the Father, and the Father in me; or else believe me for the very works’ sake.
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John 14:9-11 sits inside this longer paragraph.
Jesus said to him, “Have I been with you such a long time, and do you not know me, Philip? He who has seen me has seen the Father. How do you say, ‘Show us the Father?’ Don’t you believe that I am in the Father, and the Father in me? The words that I tell you, I speak not from myself; but the Father who lives in me does his works. Believe me that I am in the Father, and the Father in me; or else believe me for the very works’ sake. Most certainly I tell you, he who believes in me, the works that I do, he will do also; and he will do greater works than these, because I am going to my Father. Whatever you will ask in my name, I will do it, that the Father may be glorified in the Son. If you will ask anything in my name, I will do it. If you love me, keep my commandments. I will pray to the Father, and he will give you another Counselor, that he may be with you forever: the Spirit of truth, whom the world can’t receive; for it doesn’t see him and doesn’t know him. You know him, for he lives with you, and will be in you. I will not leave you orphans. I will come to you. Yet a little while, and the world will see me no more; but you will see me. Because I live, you will live also. In that day you will know that I am in my Father, and you in me, and I in you. One who has my commandments and keeps them, that person is one who loves me. One who loves me will be loved by my Father, and I will love him, and will reveal myself to him.”
Parallel Translations
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Jesus said to him, “Have I been with you such a long time, and do you not know me, Philip? He who has seen me has seen the Father. How do you say, ‘Show us the Father?’
Don’t you believe that I am in the Father, and the Father in me? The words that I tell you, I speak not from myself; but the Father who lives in me does his works.
Believe me that I am in the Father, and the Father in me; or else believe me for the very works’ sake.
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Iesus sayde vnto him: have I bene so longe tyme with you: and yet hast thou not knowen me? Philip he that hath sene me hath sene the father. And how sayest thou then: shew vs the father?
Belevest thou not that I am in the father and the father in me? The wordes that I speake vnto you I speakee not of my selfe: but the father that dwelleth in me is he that doeth the workes.
Beleve me that I am [in] the father and the father in me. At the leest beleve me for the very workes sake.
Show all 3 translations
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Iesus sayd vnto him, I haue bene so long time with you, and hast thou not knowen mee, Philippe? he that hath seene me, hath seene my Father: how then sayest thou, Shewe vs thy Father?
Beleeuest thou not, that I am in the Father, and the Father is in me? The wordes that I speake vnto you, I speake not of my selfe: but the Father that dwelleth in me, he doeth the workes.
Beleeue me, that I am in the Father, and the Father is in me: at the least, beleeue me for the very workes sake.
Examined in Scripture Analysis
Contradictions (1)
Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (42)
- Colossians 1:15 (v9) He is the image of the invisible God, the firstborn of all creation.
- John 12:45 (v9) He who sees me sees him who sent me.
- John 14:7 (v9) If you had known me, you would have known my Father also. From now on, you know him, and have seen him.”
- Hebrews 1:3 (v9) His Son is the radiance of his glory, the very image of his substance, and upholding all things by the word of his power, who, when he had…
- John 10:30 (vv9–10) I and the Father are one.”
Show all 39 cross-references
- John 5:19 (v10) Jesus therefore answered them, “Most certainly, I tell you, the Son can do nothing of himself, but what he sees the Father doing. For…
- John 1:14 (v9) The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth.
- Philippians 2:6 (v9) who, existing in the form of God, didn’t consider equality with God a thing to be grasped,
- John 10:38 (vv10–11) But if I do them, though you don’t believe me, believe the works, that you may know and believe that the Father is in me, and I in the…
- John 14:20 (vv9–10) In that day you will know that I am in my Father, and you in me, and I in you.
- John 5:36 (v11) But the testimony which I have is greater than that of John, for the works which the Father gave me to accomplish, the very works that I…
- John 8:28 (v10) Jesus therefore said to them, “When you have lifted up the Son of Man, then you will know that I am he, and I do nothing of myself, but as…
- John 10:25 (v11) Jesus answered them, “I told you, and you don’t believe. The works that I do in my Father’s name, these testify about me.
- John 12:49 (v10) For I spoke not from myself, but the Father who sent me, he gave me a commandment, what I should say, and what I should speak.
- Acts 10:38 (v10) even Jesus of Nazareth, how God anointed him with the Holy Spirit and with power, who went about doing good and healing all who were…
- John 6:38-40 (v10) For I have come down from heaven, not to do my own will, but the will of him who sent me. This is the will of my Father who sent me, that…
- Colossians 2:9 (v10) For in him all the fullness of the Deity dwells bodily,
- John 5:17 (v10) But Jesus answered them, “My Father is still working, so I am working, too.”
- John 17:8 (v10) for the words which you have given me I have given to them, and they received them, and knew for sure that I came from you. They have…
- John 14:10 (v11) Don’t you believe that I am in the Father, and the Father in me? The words that I tell you, I speak not from myself; but the Father who…
- John 17:21-23 (v10) that they may all be one; even as you, Father, are in me, and I in you, that they also may be one in us; that the world may believe that…
- John 1:1-3 (v10) In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were…
- John 3:32-34 (v10) What he has seen and heard, of that he testifies; and no one receives his witness. He who has received his witness has set his seal to…
- John 7:16 (v10) Jesus therefore answered them, “My teaching is not mine, but his who sent me.
- John 7:28-29 (v10) Jesus therefore cried out in the temple, teaching and saying, “You both know me, and know where I am from. I have not come of myself, but…
- John 8:38 (v10) I say the things which I have seen with my Father; and you also do the things which you have seen with your father.”
- Acts 2:22 (v11) “Men of Israel, hear these words! Jesus of Nazareth, a man approved by God to you by mighty works and wonders and signs which God did by…
- 2 Corinthians 5:19 (v10) namely, that God was in Christ reconciling the world to himself, not reckoning to them their trespasses, and having committed to us the…
- Hebrews 2:4 (v11) God also testifying with them, both by signs and wonders, by various works of power and by gifts of the Holy Spirit, according to his own…
- Colossians 1:19 (v10) For all the fullness was pleased to dwell in him,
- 1 John 5:7 (v10) For there are three who testify:
- Mark 9:19 (v9) He answered him, “Unbelieving generation, how long shall I be with you? How long shall I bear with you? Bring him to me.”
- John 11:26 (v10) Whoever lives and believes in me will never die. Do you believe this?”
- Matthew 11:4-5 (v11) Jesus answered them, “Go and tell John the things which you hear and see: the blind receive their sight, the lame walk, the lepers are…
- John 8:40 (v10) But now you seek to kill me, a man who has told you the truth which I heard from God. Abraham didn’t do this.
- John 10:32 (v11) Jesus answered them, “I have shown you many good works from my Father. For which of those works do you stone me?”
- Psalms 68:16-18 (v10) Why do you look in envy, you rugged mountains, at the mountain where God chooses to reign? Yes, Yahweh will dwell there forever. The…
- Luke 7:21-23 (v11) In that hour he cured many of diseases and plagues and evil spirits; and to many who were blind he gave sight. Jesus answered them, “Go and…
- John 12:38-40 (v11) that the word of Isaiah the prophet might be fulfilled, which he spoke, “Lord, who has believed our report? To whom has the arm of the Lord…
39 distinct cross-references across this passage (42 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (17 sources)
Historical commentary, presented as a primary source — not an endorsement.
Private notes
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John Calvin 1540 · Public Domain On vv9–10 9. Have I been so long time with you?…
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.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On v10 The majesty of God showeth itself most evidently, both…
The majesty of God showeth itself most evidently, both in Christ’s doctrine and deeds.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv9–11 9 Jesus saith unto him, Have I been so…
9 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?
Ver. 9. Have I been so long, &c.] 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, 1Co 15:34.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv9–11 Our Saviour still insists upon the oneness of himself…
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.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv9–11 Jesus saith unto him, have I been so long…
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 Heb 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
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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.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv10–11 I am in the Father - The words that…
I am in the Father - The words that I speak, &c. - That is, I am one with the Father, in essence, in speaking, and in acting.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv9–10 Verse 9. He that hath seen me hath seen…
Verse 9. He that hath seen me hath seen the Father] Could any creature say these words? Do they not evidently imply that Christ declared himself to his disciples to be the everlasting God?
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain On vv9–11 So long time - For more than three years…
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.
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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 Mat 11:27; also Luk 10:22; Joh 1:18.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv9–10 He that seeth me, seeth the Father also:[2] that…
He that seeth me, seeth the Father also:[2] that is, he seeth him, who is not a man only, but who also, by my divine nature, am one and the same with the Father: so that he who believes, and as it were sees, or knows by faith, who I am, cannot but know, that I am one with my eternal Father; not one person, as the Sabellians fancied, but one in nature and substance. The ancient Fathers take notice against the Arians, that these words, and others that follow in this chapter, could not be true, if Christ was no more than a creature, though ever so perfect, there being an infinite distance betwixt God and the highest of his creatures. (Witham)
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[BIBLIOGRAPHY]
Qui videt me, videt & Patrem. See St. John Chrysostom, Greek: om od. p. 435. Nov. Ed. si alterius esset substantiæ, non hoc dixisset, Greek: ei de eteras ousias en, ouk an touto eipen. See St. Cyril, p. 777.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Daniel D. Whedon 1874 · Public Domain On vv9–11 9. Hath seen me hath seen the Father—For the…
9. Hath seen me hath seen the Father—For the reasons just above mentioned, that the Father dwells in the fulness of his attributes of power, wisdom, and goodness concentrated into the human person, and made as fully visible to man as man’s sense can grasp.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv9–11 9. so long time] Philip had been called among…
9. so long time] Philip had been called among the first (Joh_1:43).
hast thou not known me] Or, hast not recognised Me, as in Joh_14:7. The Gospels are full of evidence of how little the Apostles understood of the life which they were allowed to share: and the candour with which this is confessed, confirms our trust in the narratives. Not until Pentecost were their minds fully enlightened. Comp. Joh_10:6, Joh_12:16; Mat_15:16; Mat_16:8; Mar_9:32; Luk_9:45; Luk_18:34; Luk_24:25; Act_1:6; Heb_5:12. Christ’s question is asked in sorrowful but affectionate surprise; hence the tender repetition of the name. Had S. Philip recognised Christ, he would have seen the revelation of God in Him, and would never have asked for a vision of God such as was granted to Moses. See notes on Joh_12:44-45. There is no reference to the Transfiguration, of which S. Philip had not yet been told; Mat_17:9.
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and how sayest thou then] The ‘and’ is of doubtful authority; ‘then’ is an insertion of our translators.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv9–11 (9) Have I been so long time with you,…
(9) Have I been so long time with you, and yet hast thou not known me, Philip?—More exactly, . . . hast thou not recognised Me, as in Joh_14:7. Comp. the reference in Joh_14:8, from which it will be seen that Philip was one of the first-called disciples, and had occupied a prominent position in the band of Apostles. There is in our Lord’s words a tone of sadness and of warning. They utter the loneliness of a holiness and greatness which is not understood. The close of life is at hand, and Philip, who had followed Him from the first, shows by this question that he did not even know what the work and purposes of that life had been. They speak to all Christian teachers, thinkers, workers. There is a possibility that men should be in the closest apparent nearness to Christ, and yet have never learnt the meaning of the words they constantly hear and utter; and have never truly known the purpose of Christ’s life.
He that hath seen me hath seen the Father.—Comp. Note on Joh_14:7, and Philip’s own answer to Nathanael, “Come and see” (Joh_1:46). The demand of Philip is one which is constantly being read, and the answer is one that constantly holds good. Men are ever thinking and saying, “Shew us the Father and it sufficeth us.” “Give us something in religion upon which the soul can rest. We are weary of the doubts, and strifes, and dogmas which are too often called religion. We want something which can be real food for the soul. We cannot feed upon the husks which the swine do eat; and we believe that in the Father’s house there is, even for the hired servants, bread enough and to spare. We are not irreligious, but we are impatient of what is put before us as religion. Give us truth! Give us life! Let it be free and open as the air of heaven, and we will gladly accept it, embrace it, live it.” All this is the heart of the child seeking the presence of the Father. That Father has been manifested in the person of the Son. In the Life and Truth revealed in Him is the full revelation of God. In Him is the Bread of Life to satisfy every want of every man. He that hath seen Him hath seen the Father. How then can men say, Shew us the Father? (Comp. Note on Joh_12:44-45.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv9–11 Christ"s reply is, Have I been so long a…
Christ"s reply is, Have I been so long a period (cronon) with you, and hast thou not come to know (egnwkav) me, Philip? (Compare the aorist deixon , suggesting one great complete sufficing act, with the perfect forms, egnwkav me ewrakwrake , implying a process continuing from the past into the present,) The revelation of the Father, rather than an unveiling of the absolute God whom no man hath ever yet seen, (see Joh_1:18) had been constantly going on before their eyes. Our Lord first of all appeals to that fact; and yet fact, reality as it was, the disciples had failed even to know him, inasmuch as they had not seen in him the Father. He thus confirms the statement of Ver. 7. There is an evident pathos in this personal appeal the only partial parallels in St. John are cf. Joh_20:16 (Mary); Joh_21:15 (Simon, etc.)" (Westcott). There is no right understanding of Jesus Christ until the Father is actually seen in him. He is not known in his humanity until the Divine Personality flashes through him on the eyes of faith. We do not know any man until we know the best of him. How far more true is it of God and of the Father-God revealed in the Christ? He that hath seen me hath seen the Father. The "seeing" here must be adequate, comprehensive vision. Howsayest thou emphaticShow us the Father? Philip, by the hints already given of him, might have discarded the Jewish and crude idea of a physical theophany. "How sayest thou?" reveals that sense of failure which Christ experienced when he sought to realize in the poor material of our human nature his own ideal.
Acquaintance and yet ignorance.
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I PHILIP"S ACQUAINTANCE WITH JESUS. Philip would have spoken with the utmost sincerity and not without justification if he had said that certainly he knew Jesus. In Bethabara beyond Jordan he had heard the voice, "Follow me," and he had followed wherever he was allowed to follow. In a certain sense it was perfectly true that Philip knew Jesus. In the darkness he would have recognized the Master"s voice and even his footsteps. In that which is the mere surface of humanity the knowledge was ample enough, but the moment Jesus seeks the depths, Philip"s knowledge fails him. Philip says, "Show us the Father," in the simplicity of most utter and guileless ignorance. He is looking on the very thing he wants to see, and yet knows it not.
II HOW FAR ARE WE INCLINED TO MAKE PHILIP"S REQUEST? If it were possible for Philip to do so, we may be sure he would press on us the need of making this request. So far as we can judge, he was a man who delighted in bringing others to Jesus. Philip himself came to make the request because so very often he had heard Jesus speak concerning the Father. According to Jesus, so much depended upon the Father, and the Father had a right to ask so much. How, for instance, could the disciple pray, "Our Father which art in heaven," as a real prayer unless first of all the Father had been shown to him? Philip must often have used the words of the Lord"s Prayer. And yet here is proof of how little he had entered into the meaning. After the Father had been shown to Philip, only then would he begin to feel how great a thing true prayer is. There would be in it a power and a gladness it never had before. Thus it is clear we all need to have the Father shown to us. Not all our regularity in prayer and not all our importunity can bring down on us the highest blessings, if we know not to whom we are praying. Successful asking, successful seeking, successful knocking, implies that we ask from the right person, seek in the right place, and knock at the right door.
III HOW FAR ARE WE EXPOSED TO THE ANSWER OF JESUS? The word of Jesus, be it observed, is not a word of blame. The natural man is riot to be blamed that he cannot see what is only to be seen by the spiritual man. The answer is rather meant to make plain to us very important truth.
1. How easy it is to think we know Jesus! Know about him, at least. And it is easy to know a great deal, in a certain way.
2. But to know Jesus, as he wants to be known, is not easy. Philip"s experience proves that. If length of acquaintance and closeness of intimacy count for anything, Philip had enjoyed these. But time is only an element in real knowledge, when some part of the knowledge, at all events the alphabet and rudiments, is known from the beginning. Mere lapse of time by itself will not bring knowledge. Through what years of need and struggle some of us may have been ignorant of him, who came that he might help us in our need and struggle! Y.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v11 Believe Me … for the very works sake
Joh_14:11
Believe Me … for the very works sake
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The miracles
I.
SHOULD WE BELIEVE THE MIRACLES?
1. Are miracles possible? Hume, Spinosa, and others say, No: reason pronounces them impossible. But whose reason? Theirs? Then that contradicts the all but universal reason, which affirms that with God all things are possible.
2. Are miracles improbable and incredible? Yes, say the same authorities. But did they live when they are alleged to have been performed? One ground of disbelief is, that it is impossible to believe what contradicts experience. But what remains to be proved is, Did miracles contradict the experience of the professed witnesses? The denizens of the equator never saw ice. Their experience contradicts that of the Greenlanders. But which shall we accept? Another ground is that it is unlikely that the Creator would disturb the beneficent order of events. Granted, except for the best and wisest purposes, and in such a way as not to derange the order of the universe. This is what is claimed for Christ; and, indeed, on behalf of the freedom and beneficence of the Creator. The anti-miraculous position is the dethronement of God in favour of natural law.
3. Have we satisfactory ground to believe that Christ performed miracles? There is the same evidence for them as that Caesar entered Gaul and
Britain. Upon this evidence the Christian Church is built; the witnesses died to support their testimony. The fabrication of this testimony would be more miraculous than what it records.
II. SHOULD WE BE INDUCED BY THEM TO ADMIT CHRISTS DIVINE CLAIMS? Yes, for
1. They are the acts of a Creator. We recognize the same Voice saying, Let there be light! that said, Lazarus, come forth! We believe Him for the works sake.
2. Christ is the efficient Agent in all miracles. He promised, and gave to, the apostles their supernatural power; and they referred the effects of it back to Him, and exerted it to produce faith in Him.
3. Christ performed miracles by His own power and in His own name, which the apostles never did.
Conclusion:
1. The blessedness of belief in Christ.
2. The peril of disbelief. (E. N. Kirk, D. D.)
The reasonableness of the evidence of miracles, and its impotence alone
It is quite consistent with Gods wisdom to reveal Himself to the senses,as well as to the soul; and if the gospel were utterly deficient in this latter kind of proof, one great evidence that it is from God would be wanted--an evidence that we are fortified in expecting from the analogies of nature. God has written His glory--e.g., in the heart--at the same time, He has so constructed the visible universe, that the heavens declare the glory of God. And when the eternal Word is manifested into the world, we naturally expect that Divine power shall be shown, as well as Divine beneficence. Miracles, therefore, are exactly what we should expect; and I acknowledge a great corroboration and verification of His claims to Sonship. Besides, they startled and aroused many to His claims who otherwise would never have attended to them. Still the great truth remains untouched, that they, appealing only to the natural man, cannot convey the spiritual certainty of truth which the spiritual man alone apprehends. However, as the natural and spiritual in us are both from God, why should God not have spoken to both, and why should not Christ appeal to natural works, subordinate always to the spiritual self-evidence of Truth itself? (F. W. Robertson, M. A.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv9–10 9. He that hath seen me hath seen the…
9. He that hath seen me hath seen the Father. Philip wanted a literal sight of God with the natural eyes, when God incarnate had been present with him for three years, manifesting the mind, the purity, the saving power, the fatherly tenderness, the unutterable love of the Father.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v10 Connecting Statement:
Connecting Statement:
Jesus asks Philip a question and then he continues to speak to all of his disciples.
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Do you not believe ... in me?
This remark appears in the form of a question to emphasize Jesus' words to Philip. AT: "You really should believe ... in me." (See: Rhetorical Question)
Father
This is an important title for God. (See: Translating Son and Father)
The words that I say to you I do not speak from my own authority
"What I am telling you is not from me" or "The words I tell you are not from me"
The words that I say to you
Here "you" is plural. Jesus is now speaking to all of his disciples.
I am in the Father, and the Father is in me
This is an idiom that means God the Father and Jesus have a unique relationship. AT: "I am one with the Father, and the Father is one with me" or "my Father and I are just as though we were one" (See: Idiom)
translationWords
believe
God the Father
authority
life
works
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv9–10 14:9 Anyone who has seen me has seen the…
14:9 Anyone who has seen me has seen the Father! Cp. 1:1-2. Jesus Christ is God-in-the-flesh (1:14), which explains his capacity to accomplish divine works. Jesus did not simply teach about God; in him God can be found. Jesus’ remarkable statement echoed what he had said at Hanukkah: “The Father and I are one” (10:30). This claim is at the root of the world’s opposition to Christ (5:18).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.