14:7 If you had known me, you would have known my Father also. From now on you do know him and have seen him.”
Jesus is the Beauty and Radiance of the Father
First, Jesus is saying here that I am so much like the Father, that once you know me, you will know the Father.
Hebrews tells us that, “He is the radiance of the glory of God and the exact imprint of his nature” (Heb. 1:3a), and Paul adds, “He is the image of the invisible God” (Col. 1:15a).
John testified that the disciples beheld His glory, “glory as of the only Son from the Father, full of grace and truth” (John 1:14) and Peter said, “we were eyewitnesses of his majesty” (2 Peter 1:16b).
To really understand how Jesus is like the Father is difficult to know. But I think we can assume that in His character (His characteristics and personality etc.), ontology (His being and questions of His eternity etc.) and substance (what His is made of etc.), He is the same as God the Father. This was the subject of much debate in the 3rd and 4th centuries, and was finally settled (for the most part) at the Councils of Constantinople in 381 and Chalcedon in 451 where it was agreed upon and affirmed that Christ is of the same “substance” (homoousios) as the Father, although He is a different “person” (this is just a summary and doesn’t do the debate justice, obviously).
His Gracious Self-Disclosure
Secondly, I was struck this week as I was studied this verse by something that Leon Morris said in his commentary on John:
Throughout the Old Testament, as Dodd has pointed out, the knowledge of God is not normally claimed. It is looked for as a future blessing, or people may be urged to know God, but it is very rare indeed to find assertions that people know God (as in Ps. 36:10). John sees this whole situation as changed in Christ. As a result of what he has done (“front now on”) his followers really know God. It is a revolution both in religious experience and in theological understanding.
John provided context for this in chapter one:
No one has ever seen God; the only God, who is at the Father’s side, he has made him known. (John 1:18)
This is what theologians call “progressive revelation” because God has progressively revealed Himself to mankind. He did so most fully in the incarnate Son, and He continues this work in the abiding Spirit who takes up residence within His children.
As I began meditating upon the heart of Christ to make known the Father to us, and the obvious desire for the Father for Christ to reconcile us to Himself, it just blew me away. Contrasted against my sinfulness who am I to deserve such a gift? Why does He want to know me? How is that possible?
Let us simply reflect on the intimacy Christ has given us with the Creator of all things. That somehow we can have a personal relationship with God, and get to “know” Him. That, in fact, to know Him is what we were created for. These truths just leave me speechless.
This was the mission of Christ, to reveal the Father to sinful men as He had never been revealed before. His gracious self-disclosure ought to bring us to worship, and leave us with thankful hearts today.
Note the Eschatological Shift…Things Are Different Now
Lastly, (and really flowing from point two) the eschatological significance of Jesus’ words “from now on” can’t be underestimated. Like in Romans 8:1 where Paul sees a significant redemptive-historical shift (“There is therefore now no condemnation for those who are in Christ Jesus”), Jesus says that ‘from now on you will have a relationship with the Father unlike ever before because I have “made Him known.”’
Herman Ridderbos says, “Jesus connects their knowledge of the Father and their life in fellowship with the Father not only to the future but above all to the faith experience they have received in their earthly contact with him.”
Therefore, unlike at any other time in the history of humanity, God’s people will have an unprecedented intimacy with their Creator, and it will come through the person and work of Jesus Christ.
14:8 Philip said to him, “Lord, show us the Father, and it is enough for us.”
Show Us the Father
For the Jews, the ultimate blessing was to see the Father’s face. They lived in the hopes of one day seeing His face. As R.C. Sproul says, “It was as if Philip said: ‘Jesus, we’ve seen some fantastic things – You changed the water into wine, You fed the five thousand, You walked on water…But now, please give us the big one, then we’ll be satisfied. Do just one more miracle. Peel back the veil and let us see the face of God.’”
The sentiment that Philip expresses here is probably best expressed in the Aaronic blessing in Numbers:The Lord bless you and keep you; the Lord make his face to shine upon you and be gracious to you; the Lord lift up his countenance upon you and give you peace. So shall they put my name upon the people of Israel, and I will bless them. (Numbers 6:24-27)
We also see this in Moses who asked God to allow him to see Him in His glory. Do you remember God’s response? Let’s read it together:
Moses said, “Please show me your glory.” 19 And he said, “I will make all my goodness pass before you and will proclaim before you my name ‘The Lord.’ And I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy. 20 But,” he said, “you cannot see my face, for man shall not see me and live.” 21 And the Lord said, “Behold, there is a place by me where you shall stand on the rock, 22 and while my glory passes by I will put you in a cleft of the rock, and I will cover you with my hand until I have passed by. 23 Then I will take away my hand, and you shall see my back, but my face shall not be seen.” (Exodus 33:18-23, ESV)
This reminds us again of what John said at the beginning of the gospel, “No one has ever seen God (John 1:18a).” John Frame says this verse “means that no one has ever seen God apart from his voluntary theophanic-incarnational revelation. ‘God the One and Only, who is at the Father’s side, has made him known’ (1:18b).”
If the Jews lived longing to see God’s face, how much more ought we who have His Spirit living within us live Coram Deo (before the face of God).
14:9-11 Jesus said to him, “Have I been with you so long, and you still do not know me, Philip? Whoever has seen me has seen the Father. How can you say, ‘Show us the Father’?  Do you not believe that I am in the Father and the Father is in me? The words that I say to you I do not speak on my own authority, but the Father who dwells in me does his works.  Believe me that I am in the Father and the Father is in me, or else believe on account of the works themselves.
You can just feel the heart of Christ here and I’m sure Philip could as well. It seems to be a tone of exasperation, or at least a gentle rebuke. I don’t think its fair that we judge these disciples too harshly though – would we have been any better able to discern what Jesus was saying? Given the world around them, they were actually picking up ten times more than all the other men who had decades of scholarship and theological training under their belts.
Nonetheless, Jesus gets the attention here of the entire group (the word “you” is plural in the Greek, and so He is speaking to the entire group and not just Philip), and doubles down on what He had just emphasized about the unity of the Godhead.
The Nature of the Trinity: Diversity, Unity, and Equality
Jesus says that, “I am in the Father and the Father is in me” and then “Believe me that I am in the Father and the Father is in me.” How are we to understand this correctly and clearly?
First, within the Trinity we must understand that there are three key principles to keep in mind if we are to rightly understand the nature of God: Diversity, Unity, and Equality.
Statements of Unity are obvious in this passage: “The father is in me”, “The father who dwells in me” “I am in the Father and the Father is in me”, “Whoever has seen me has seen the Father.”
Diversity is assumed in that Christ is referring to a different person than Himself when He refers to the “Father” – for instance He says, “I do not speak on my own authority, but the Father who dwells in me does his works.” Therefore, we assume that just as there is unity, there is diversity.
Finally, there is also Equality within the Godhead. The Son and the Father and the Spirit are equal in power and being and substance. However, they have different roles. It is to the nature of these diverse roles that Christ speaks when He says “I do not speak on my own authority.” He is not saying that the Father is “above” Him in rank, but rather each person of the Godhead plays a different role in the execution of their redemptive plan. The Son is not subordinate to the Father in rank, but is submissive to the Father in role.
This is difficult to get straight in our minds without slipping into some kind of heretical error, and I’ve found that word pictures always end up leading to promoting either modalism, or some kind of monophysitism.
“Miracles are Christological Sign-Posts”
Lastly, Jesus says that if they can’t find the faith to believe what He is saying about the nature of the Godhead, then at least believe because of the “works.” What does this mean? Why should miracles “convince” them? Well, its not necessarily about “convincing” or showing off power.
As D.A. Carson says:
Thoughtful meditation on, say, the turning of the water into wine, the multiplication of the loaves or on the raising of Lazarus will disclose what these miracles signify: viz. that the saving kingdom of God is at work in the ministry of Jesus, and this is in ways tied to his very person. The miracles are non-verbal Christological signposts.
Leon Morris is also helpful, “Faith on the basis of miracles is better than not faith at all. In John the characteristic of the miracles is not that they are wonders, nor that they show mighty power, but that they are ‘signs.’ For those who have eyes to see they point people to God.”
The power that has been manifested in the ministry of Jesus is evidence that He is not only from God (as even Nicodemus and the Sanhedrin understood cf. 3:2) but that He in fact is God.
14:12 “Truly, truly, I say to you, whoever believes in me will also do the works that I do; and greater works than these will he do, because I am going to the Father.
It certainly must have bewildered the disciples (at this point at least) to have heard Jesus say that they would do even greater works than what He had done. But as F.F. Bruce says, “His promise indeed came true: in the first few months after his death and resurrection many more men and women became his followers through their witness than had done so during his personal ministry in Galilee and Judea.”
Morris comments, “After his departure his followers were able to influence much larger numbers of people and to work in widely scattered places.”
We will do “greater” works than Him in that we will be spreading the gospel empowered by the spirit to millions of people for thousands of years.
His disciples can do this “because” He went to the Father, namely because He would send “another helper” – the Holy Spirit – which we will shortly discuss.
Some stumble over the idea that the disciples could have done “greater” works than Christ, but once we understand what Jesus means by “greater”, there is no issue here. First, perhaps its better for us to think of “greater” as “more” rather than “better”. As John MacArthur says, “The greater works to which Jesus referred were not greater in power than those He performed, but greater in extent.”
But secondly, the phrase is not quite so offensive when we realize that it is not as if what we do is superior in anyway to what He did, because what we do is not of us in the first place. Our work is not our work; it is His. It is him who is working through us.
Therefore, when he says “greater works than these will he do” (notice he’s talking to the “believer” and not specifically just to the disciples here in his immediate presence – there is a definite look toward legacy here) he says that because its him who will be doing the works of salvation through us!
The emphasis is not on miracles of healing but on the miracle of salvation, as MacArthur says, “…those physical miracles were not primarily what Jesus had in mind, since the apostles did not do more powerful miracles than He had. When the Lord spoke of His followers performing greater works, He was referring to the extent of the spiritual miracle of salvation.”
And so it is that He will be glorified in and through us. He will continue His work of saving the lost on earth until He comes back again. As Morris says, “…in doing their ‘greater things’ they were but his agents”, and so too are we. What a great privilege!