For to that joy of beholding His face, nothing can be added. Philip understood this, and said, Lord, show us the Father, and it suffices us. But he did not yet understand that he could in the same way have said, Lord, show us Yourself, and it suffices us. But our Lord’s answer enlightens him, Jesus said to him, Have I been so long with you, and yet have you not known Me, Philip? .
But how is this, when our Lord said that they knew where 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.
When two persons are very like each, we say, If you have seen the one, you have seen. n the other. So here, He that has seen Me, has seen the Father; not that He is troth the Father, and the Son, but that the Son is an absolute likeness of the Father.
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, ...
Philip saith unto Him, &c.—Philip did not understand Christ"s answer; how, namely, he who knows Christ knows also the Father. He urges therefore Christ to show them the Father Himself. "Thou sayest that the Father is in Thee, as it were lies hid in Thee. Open Thyself, and shew Him to us."
And it sufficeth us1st. Says S. Chrysostom, we desire nothing else but to be shown the Father.
2d. S. Cyril, It sufficeth us, viz, for blessedness, that we should be delivered from all trouble and sorrow; for since the Father is God He will bless us.
3d. It sufficeth us, for confounding the Jews, who deny that Thou art the Son of God.
4th. And more simply, as though it were said, "instead of all the reasons which Thou, 0 Christ, bringest together, to console us in our sorrow for Thy death, we ask one, that Thou wouldst show us the Father. This one will suffice us instead of all the rest."
Anagogically. Hear S. Augustine, "With that joy which shall fill us with His countenance nothing more will be...
Philip 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. For even if God in days of old appeared to the saints, as the inspired Scripture tells us, yet no one I think would suppose that the Divine nature was ever made manifest in its full perfection, but rather that it moulded itself into that peculiar fashion of outward appearance which was more specially suitable for each occasion. For example, the Prophets have seen Him in different manners, and their description of God varies greatly. For Isaiah beheld Him in one way, and Ezekiel again in a manner not resembling the wonder recorded in Isaiah. Philip therefore ought to have understood that it was absolutely impossible that he could see the Divine Essence in the flesh and yet in no fleshly form; especiall...
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 said to Him, Lord, show us the Father, and it suffices us. He did not deny He could be seen, 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. Hehad 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 strewn him, strewn to his understanding, not set before his eyes; and then he will be satisfied: And it suffices us.
He reproves the ignorance of Philip in this respect. For whereas his actions had been strictly divine, such as walking on the water, commanding the winds, remitting sins, raising the dead, He complained that in His assumed h...
Or thus: Philip, because he had seen c the Son with his bodily eye, wished to see the Father in the same way; perhaps too remembering what the Prophet said, I saw the Lord (Isaiah 6:1),and therefore he says, Show us the Father. The Jews had asked, who was His Father; and Peter and Thomas, whither He went; and neither were told plainly. Philip therefore, that hemight not seem burdensome, after saying, Show us the Father, adds, And it suffices us: i.e. We seek for no more. Our Lord in reply does not say, that he asked an impossible thing, but that he had not seen the Son to begin with, for that if he had seen Him, he would have seenthe Father: Have I been so long time with you, and yet have you not known Me? He does not say, not seen Me, but, not known Me; not known that the Son, being what the Father is, doesin Himself fitly show the Father. Then dividing the Persons, He says, He that has seen Me has seen the Father; that none might maintain that He was both the Father and the Son. The ...
1. The Prophet said to the Jews, You had the countenance of a harlot, thou were shameless towards all men. Jeremiah 3:3, Septuagint Now it seems fitting to use this expression not only against that city, but against all who shamelessly set their faces against the truth. For when Philip said to Christ, Show us the Father, He replied, Have I been so long time with you, and have you not known Me, Philip? And yet there are some Who even after these words separate the Father from the Son. What proximity do you require closer than this? Indeed from this very saying some have fallen into the malady of Sabellius. But let us, leaving both these and those as involved in directly opposite error, consider the exact meaning of the words. Have I been so long time with you, and have you not known Me, Philip? He says. What then? Replies Philip, Are you the Father after whom I enquire? No, He says. On this account He said not, have you not known Him, but, have you not known Me, declaring nothing else ...
