Jesus was the only one to see the father

JESUS WAS THE ONLY ONE TO SEE THE FATHER
EDITED BY GLENN PEASE
John 6:46 46No one has seen the Father except the one
who is from God; only he has seen the Father.
BIBLEHUB COMMENTARIES
Ellicott's Commentary for English Readers
(46) But this hearing and learning of the Fatherwas the preparation for, not
the substitute for, the fuller revelation in the person of the Son. Once again He
declares that “No man hath seenGodat any time; the only begottenSon
which is in the bosom of the Father, He hath been the interpreter.” (See Note
on John 1:18; and comp. John 3:13; John 8:38.)Every man, in proportion as
he had been taught of God, would feel how little he knew of God, and there
would be in him the yearning desire and the trained faculty to see Him who is
of God.
Matthew Henry's Concise Commentary
6:36-46 The discoveryof their guilt, danger, and remedy, by the teaching of
the Holy Spirit, makes men willing and glad to come, and to give up every
thing which hinders applying to him for salvation. The Father's will is, that
not one of those who were given to the Son, should be rejectedor lost by him.
No one will come, till Divine grace has subdued, and in part changedhis
heart; therefore no one who comes will ever be castout. The gospelfinds none
willing to be savedin the humbling, holy manner, made known therein; but

God draws with his word and the Holy Ghost; and man's duty is to hear and
learn; that is to say, to receive the grace offered, and consentto the promise.
None had seenthe Father but his beloved Son; and the Jews must expectto be
taught by his inward power upon their minds, and by his word, and the
ministers whom he sent among them.
Barnes'Notes on the Bible
Not that any man hath seenthe Father - Jesus added this, evidently, to guard
againstmistake. He had saidthat all who came to him were taught of God.
The teacherwas commonly seenand heard by the pupil; but, lestit should be
supposedthat he meant to say that a man to come to him must see and hear
God, visibly and audibly, he adds that he did not intend to affirm this. It was
still true that no man had seenGodat any time. They were not, therefore, to
expectto see God, and his words were not to be perverted as if he meant to
teachthat.
Save he which is of God - Jesus here evidently refers to himself as the Sonof
God. He had just saidthat no man had seenthe Father. When he affirms that
he has seenthe Father, it implies that he is more than man. He is the only-
begottenSon who is in the bosomof the Father, John 1:18; the brightness of
his glory, and the express image of his person, Hebrews 1:3; God over all,
blessedforever, Romans 9:5. By his being of God is meant that he is the only-
begottenSon of God, and sentas the Messiahinto the world.
Hath seen- Hath intimately knownor perceivedhim. He knows his nature,
character, plans. This is a claim to knowledge superiorto what man possesses,
and it cannotbe understood exceptby supposing that Jesus is equal with God.
Jamieson-Fausset-BrownBible Commentary
46. Not that any man hath seen, &c.—Lestthey should confound that
"hearing and learning of the Father," to which believers are admitted by
divine teaching, with His own immediate accessto Him, He here throws in a

parentheticalexplanation; stating, as explicitly as words could do it, how
totally different the two caseswere, and that only He who is "from God" hath
this naked, immediate accessto the Father. (See Joh 1:18).
Matthew Poole's Commentary
None must dream that the Father should visibly appear in the world to teach
men; for the essenceofGod is invisible, none hath seenit at any time, saving
he alone who is the only begottenSon of the Father; he hath seenthe essence
of the Father, he knoweth his will, and most secretcounsels.
Gill's Exposition of the Entire Bible
Not that any man hath seenthe Father,.... This is said, lest it should be
thought from the above words, that our Lord meant that men should be so
taught of God, as that they should visibly see the Father, and vocallyhear his
voice, and be personally instructed by him; for his voice is not heard, nor his
shape seen;see John 1:18;
save he which is of God; who is begottenof him, and of the same nature and
perfections with him, though a distinct personfrom him, and who was always
with him, and lay in his bosom:
he hath seenthe Father; has perfect knowledge ofhim, personal communion
with him; has seenthe perfections and glory of his person, and the thoughts,
purposes, and counsels ofhis heart, his whole mind, and will, and all the
grace, goodness, and mercy which is in him, and has declaredit; see John
1:18.
Geneva Study Bible
Not that any man hath seenthe Father, {o} save he which is of God, he hath
seenthe Father.
(o) If only the Son has seenthe Father, then it is only he that cantruly teach
us and instruct us.

EXEGETICAL(ORIGINAL LANGUAGES)
Expositor's Greek Testament
John 6:46. Lest His hearers should suppose that in Messianic times direct
knowledge ofGod was to be communicated, He adds, οὐχ ὅτι τὸν πατέρα τις
ἑώρακεν, it is not by direct vision men are to learn of God. One alone has
direct perception of the Father, ὁ ὢν παρὰ τοῦ Θεοῦ, He whose origin is
Divine; not ὁ ἀπεσταλμένος παρὰ Θεοῦ, a designationwhich belongedto all
prophets, but He whose Being is directly derived from God. Similarly, in John
7:29, we find Jesus saying ἐγὼ οἶδα αὐτόνὅτι παρʼ αὐτοῦ εἰμί καὶ ἐκεῖνός με
ἀπέστειλεν, where the source of the mission and the source ofthe being are
separatelymentioned. To refer this exclusive vision of the Fatherto any
earthly experience seems outof the question. No one who was not more than
man could thus separate himself from all men. See John 1:18. Having thus
explained that they could not believe in Him without having first been taught
of God, He returns (John 6:47) to the affirmation of John 6:40, ἀμὴν … ζωῆς.
Their unbelief does not alter the fact, nor weakenHis assurance ofthe fact.
This consciousnessofMessiahshipwas so identified with His spiritual
experience and existence that nothing could shake it. But now He adds a
significant confirmation of His claim.
Cambridge Bible for Schools andColleges
46. Not that any man hath seen]To be enlightened and taught by the Father it
is not necessaryto see Him. “Thatis a privilege reservedfor a later stage in
the spiritual life, and is only to be attained mediately through the Son (comp.
John 1:18).” S. p. 129.
he which is of God] Or, He which is from God, with whom He was previous to
the Incarnation; John 1:1; John 1:14, John 8:42, John 16:27.
Bengel's Gnomen

John 6:46. Οὐκ ὅτι, not that) By the addition of this declarationit is
intimated, that the Fatheris heard then only, when the Son is heard; and that
He is seenthen only, when the Son is discerned:ch. John 14:9, [Jesus to
Philip] “He that hath seenMe, hath seenthe Father.”—ἐώρακεν, hath seen)
Understand, and hath heard. Comp. the preceding verse, who hath heard (and
hath seen). But because to see is a more intimate perceptionthan to hear, the
seeing is with elegantpropriety ascribedto the Son, the hearing to the
believers. Comp. ch. John 1:18, “No man hath seenGod at any time; the only-
begottenSon, etc., hath declared Him.”—ὁ ὢν παρὰ τοῦ Θεοῦ, He who is from
God) So ch. John 7:29, “I know Him, for I am from Him, and He hath sent
Me.”
Pulpit Commentary
Verse 46. - Not that any one hath seenthe Father, save he who is from God, he
hath seenthe Father. "Hearing" and "learning" do not amount to the beatific
vision. "No one [as John said, John 1:18] hath seenGod at any time, the only
begotten[Son] who is in the bosom of the Father[πρὸς τὸν Θεόν, John 1:1; εἰς
τὸν κόλπον, John 1:18], he hath declaredhim" (cf. Matthew 11:27). The full
revelation of the Father is alone possible to one who is (παρὰ τοῦ Θεοῦ) "forth
from God," yet evermore standing in close associationwith God. Cyril and
Erasmus here suggestthe fact that Christ distinguishes himself from Moses,
and some suggestthat Christ protests againstthe supposition which would
make the spiritual "inner Christ" of modern speculationof more value than
the historicalpersonality. But παρὰ in associationwith ω}ν indicates more
than mission from God, and obviously stands in indissoluble relation with the
teaching of the prologue, viz. the eternalpre-existence of the personal Logos -
the identity of the Personwho was made flesh with the Christ of this
discourse. These words bring our Lord's teaching back to a full justification
or reassertionofthe statementthat he had come down from heaven.
Vincent's Word Studies
Hath seen

As contrastedwith hearing and learning (John 6:45). The Fatheris not seen
immediately, but through the Son. Compare John 1:18; John 14:9; 1 John 3:2,
Matthew 11:27.
Of God (παρὰ τοῦ Θεοῦ)
More correctly, as Rev., from, with an idea of associationwith: from with
God. Παρά is used of processionfrom a personalobject, indicating it generally
as the starting-point.
STUDYLIGHTRESOURCES
Adam Clarke Commentary
Not that any man hath seenthe Father - He does not teachmen by appearing
personally before them, or by any other outward voice than that of his word
and messengers;but he teaches by his Spirit. This teaching from God implies:
That they shall have proper instruction.
That they shall comprehend it; for, when God teaches, there is no delay in
learning. And,
That this teaching should be by the influence of the Holy Ghostupon their
minds.

He which is of God - That is, Christ alone: neither Mosesnor any of the
prophets had ever seenGod: Jesus, who lay in the bosom of the Father, He
saw and revealedhim, John 1:18.
Copyright Statement
These files are public domain.
Bibliography
Clarke, Adam. "Commentary on John 6:46". "The Adam Clarke
Commentary". https:https://www.studylight.org/commentaries/acc/john-
6.html. 1832.
Return to Jump List return to 'Jump List'
Albert Barnes'Notes onthe Whole Bible
Not that any man hath seenthe Father - Jesus added this, evidently, to guard
againstmistake. He had saidthat all who came to him were taught of God.
The teacherwas commonly seenand heard by the pupil; but, lestit should be
supposedthat he meant to say that a man to come to him must see and hear
God, visibly and audibly, he adds that he did not intend to affirm this. It was
still true that no man had seenGodat any time. They were not, therefore, to
expectto see God, and his words were not to be perverted as if he meant to
teachthat.
Save he which is of God - Jesus here evidently refers to himself as the Sonof
God. He had just saidthat no man had seenthe Father. When he affirms that
he has seenthe Father, it implies that he is more than man. He is the only-
begottenSon who is in the bosomof the Father, John 1:18; the brightness of
his glory, and the express image of his person, Hebrews 1:3; God over all,
blessedforever, Romans 9:5. By his being of God is meant that he is the only-
begottenSon of God, and sentas the Messiahinto the world.

Hath seen- Hath intimately knownor perceivedhim. He knows his nature,
character, plans. This is a claim to knowledge superiorto what man possesses,
and it cannotbe understood exceptby supposing that Jesus is equal with God.
Copyright Statement
Bibliography
Barnes, Albert. "Commentaryon John 6:46". "Barnes'Notes onthe Whole
Bible". https:https://www.studylight.org/commentaries/bnb/john-6.html.
1870.
Coffman's Commentaries on the Bible
Not that any man hath seenthe Father, save he that is from God, he hath seen
the Father.
This teaching guards againstthe notion that one could know God by means of
the Old Testamentalone. The true revelationof God could come only from
one, even from him "that is from God," which is Christ.
Copyright Statement
James Burton Coffman Commentaries reproduced by permission of Abilene
Christian University Press, Abilene, Texas, USA. All other rights reserved.

Bibliography
Coffman, James Burton. "Commentary on John 6:46". "Coffman
Commentaries on the Old and New Testament".
https:https://www.studylight.org/commentaries/bcc/john-6.html. Abilene
Christian University Press, Abilene, Texas, USA. 1983-1999.
John Gill's Exposition of the Whole Bible
shape seen; see John 1:18;
1:18.
Copyright Statement

The New John Gill's Exposition of the Entire Bible Modernisedand adapted
for the computer by Larry Pierce of Online Bible. All Rightes Reserved,
Larry Pierce, Winterbourne, Ontario.
A printed copy of this work can be ordered from: The Baptist Standard
Bearer, 1 Iron Oaks Dr, Paris, AR, 72855
Bibliography
Gill, John. "Commentary on John 6:46". "The New John Gill Exposition of
the Entire Bible". https:https://www.studylight.org/commentaries/geb/john-
6.html. 1999.
Geneva Study Bible
Not that any man hath seenthe Father, o save he which is of God, he hath
seenthe Father.
(o) If only the Son has seenthe Father, then it is only he that cantruly teach
us and instruct us.
Copyright Statement
Text Courtesyof BibleSupport.com. Used by Permission.
Bibliography
Beza, Theodore. "Commentaryon John 6:46". "The 1599 Geneva Study
Bible". https:https://www.studylight.org/commentaries/gsb/john-6.html. 1599-
1645.

Commentary Critical and Explanatory on the Whole Bible
Not that any man hath seen, etc. — Lest they should confound that “hearing
and learning of the Father,” to which believers are admitted by divine
teaching, with His own immediate access to Him, He here throws in a
parentheticalexplanation; stating, as explicitly as words could do it, how
totally different the two caseswere, and that only He who is “from God” hath
this naked, immediate accessto the Father. (See John 1:18).
Copyright Statement
These files are a derivative of an electronic edition prepared from text
scannedby Woodside Bible Fellowship.
This expanded edition of the Jameison-Faussett-BrownCommentary is in the
public domain and may be freely used and distributed.
Bibliography
Jamieson, Robert, D.D.;Fausset,A. R.; Brown, David. "Commentary on John
6:46". "Commentary Critical and Explanatory on the Whole Bible".
https:https://www.studylight.org/commentaries/jfb/john-6.html. 1871-8.
People's New Testament
Not that any man hath seen. They are drawn by hearing the word, not by
seeing.
Copyright Statement

These files are public domain and are a derivative of an electronic edition that
is available on the Christian ClassicsEtherealLibrary Website.
Original work done by Ernie Stefanik. First published online in 1996 atThe
RestorationMovementPages.
Bibliography
Johnson, BartonW. "Commentary on John 6:46". "People's New
Testament". https:https://www.studylight.org/commentaries/pnt/john-6.html.
1891.
Robertson's WordPictures in the New Testament
This one has seenthe Father (ουτος εωρακεν τονπατερα — houtos heōraken
ton patera). Perfectactive indicative of οραω — horaō With the eyes no one
has seenGod(John 1:18) save the Son who is “from God” in origin (John 1:1,
John 1:14; John 7:29; John 16:27;John 17:8). The only way for others to see
God is to see Christ (John 14:9).
Copyright Statement
The Robertson's WordPictures of the New Testament. Copyright �
Broadman Press 1932,33,Renewal1960. All rights reserved. Used by
permission of Broadman Press (Southern BaptistSunday SchoolBoard)
Bibliography
Robertson, A.T. "Commentary on John 6:46". "Robertson'sWordPictures of
the New Testament".

https:https://www.studylight.org/commentaries/rwp/john-6.html. Broadman
Press 1932,33. Renewal1960.
Vincent's Word Studies
Hath seen
As contrastedwith hearing and learning (John 6:45). The Fatheris not seen
immediately, but through the Son. Compare John 1:18; John 14:9; 1 John 3:2,
Matthew 11:27.
Of God ( παρὰ τοῦ Θεοῦ )
More correctly, as Rev., from, with an idea of associationwith: from with
God. Παρά is used of processionfrom a personalobject, indicating it generally
as the starting-point.
Copyright Statement
The text of this work is public domain.
Bibliography
Vincent, Marvin R. DD. "Commentaryon John 6:46". "Vincent's Word
Studies in the New Testament".
https:https://www.studylight.org/commentaries/vnt/john-6.html. Charles
Schribner's Sons. New York, USA. 1887.

Wesley's ExplanatoryNotes
Not that any man hath seenthe Father, save he which is of God, he hath seen
the Father.
Not that any one — Must expect him to appear in a visible shape.
He who is from or with God — In a more eminent manner than any creature.
Copyright Statement
is available on the Christian ClassicsEtherealLibrary Website.
Bibliography
Wesley, John. "Commentary on John 6:46". "JohnWesley's Explanatory
Notes on the Whole Bible".
https:https://www.studylight.org/commentaries/wen/john-6.html. 1765.
The Fourfold Gospel
the Father1.
the Father. The Jews might have construed the words of Jesus as indicating

an immediate relation to the Fatherand of obtaining instruction directly from
him. Such a doctrine would strike at the mediation of Christ. Jesus therefore
guards againstthis false apprehension by denying humanity's direct accessto
God the Father, and claiming it as his ownexclusive right. The teaching of the
Father which he spoke of was obtained through the Scriptures and (in earlier
times) the prophets, who were the authors of the Scriptures.
Copyright Statement
is available on the Christian ClassicsEtherealLibrary Website. These files
were made available by Mr. Ernie Stefanik. First published online in 1996 at
The RestorationMovementPages.
Bibliography
J. W. McGarveyand Philip Y. Pendleton. "Commentaryon John 6:46". "The
Fourfold Gospel". https:https://www.studylight.org/commentaries/tfg/john-
6.html. Standard Publishing Company, Cincinnati, Ohio. 1914.
Calvin's Commentary on the Bible
46.Notthat any man hath seenthe Father. As he has hitherto magnified the
grace ofhis Father, so now he earnestlydirects believers to himself alone. For
both must be joined together;that no knowledge ofChrist can be obtained,
until the Fatherenlighten by his Spirit those who are by nature blind; and yet
that it is in vain to seek God, unless Christ go before; for the majesty of God is
so lofty, that the senses ofmen cannot reachhim. Nay, more, all that
knowledge ofGod which men may think that they have attained out of Christ
will be a deadly abyss. When he says that he alone hath knownthe Father, he
means that it is an office which belongs peculiarly to himself, to manifest God
to men, who would otherwise have been concealed.

Copyright Statement
Bibliography
Calvin, John. "Commentary on John 6:46". "Calvin's Commentary on the
Bible". https:https://www.studylight.org/commentaries/cal/john-6.html. 1840-
57.
Ver. 46. The phrase οὐχ ὅτι, not that, marks a restriction. This restriction can
only refer to the term teaching (John 6:45). The notion of teaching seems to
imply a direct contactbetweenthe disciple and the Master. Now no other but
Jesus has possessedand possesses the privilege of immediate contactwith God
through sight. All can certainlyhear, it is true, but He alone has seen. And this
is the reasonwhy the divine teaching of which He has just spokenis only
preparatory; it is designednot to take the place of His own, but to leadto
Him, the only one who has seenand consequentlycan reveal Godperfectly,
John 17:3; comp. Matthew 11:27. This saying is, certainly, one of those from
which John has drawn the fundamental ideas of his Prologue (comp. John 1:1;
John 1:14; John 1:18). If the preposition παρά, from, were not connectedwith
the words ὁ ὤν, who is, it might be applied solelyto the mission of Jesus. But
that participle obliges us to think of origin and essence;comp. John 7:29. This
παρά is the counterpart of the πρός of John 1:1; united, they sum up the entire
relation of the Sonto the Father. Everything in the Son is from ( παρά) the
Father and tends to ( πρός) the Father.
Does the sight of the Father here ascribedto Jesus proceedfrom His divine
state before the incarnation, as most interpreters and even Weiss think? This

does not seemto me possible. It is the contents of the human consciousness
which He has of God, which He sets forth to His brethren in human words.
Comp. John 3:34-35, where His knowledge ofGod is inferred from the
communication of the Spirit without measure, which has been made to Him as
man; the same in John 14:10, where it is explained by the communion in
which He lives here on earth with the Father. The perfect ἑώρακε, has seen,
proves absolutelynothing for the contrary view; comp. John 8:38, and the
analogous expressions,John5:19-20, which evidently refer to His earthly
existence. Only it must not be forgottenthat the unique intimacy of this
paternal and filial relation rests on the eternalrelation of Jesus to the Father;
comp. John 17:24 : "Thou didst love me before the foundation of the world."
It is because this son of man is the eternal well-belovedof the Father, that God
completely communicates Himself to Him. The readings of ‫א‬ : "who comes
from the Father," insteadof "from God," and of ‫א‬ D: "has seenGod," instead
of "the Father," arose undoubtedly from the desire to make our text more
literally conformed to the parallel expressions of the Prologue;comp. for the
first John 1:14 : παρὰ τοῦ πατρός, and for the secondJohn 1:18 : θεὸν ἑώρακε
. By this saying Jesus gives it to be understood that after the divine teaching
has led to the Son, it is He, the Son, who, in His turn, leads to the Father: "I
am the way, the truth and the life; no one comes to the Fatherbut by me"
(John 14:6). Through this idea Jesus comes back to the principal idea which
had excitedthe murmuring of the Jews and He reaffirms it with still more of
solemnity than before, in the words of John 6:47-51 :
Copyright Statement
Bibliography

Godet, Frédéric Louis. "Commentary on John 6:46". "Frédéric Louis Godet -
Commentary on SelectedBooks".
https:https://www.studylight.org/commentaries/gsc/john-6.html.
John Trapp Complete Commentary
46 Not that any man hath seenthe Father, save he which is of God, he hath
seenthe Father.
Ver. 46. He hath seenthe Father] And hath it in commissionto manifest him
to all his, by working faith (either actual, or, at least, virtual, as in infants) in
their hearts, whereby they see him that is invisible, being well seenin Moses’
optics.
Copyright Statement
Bibliography
Trapp, John. "Commentary on John 6:46". John Trapp Complete
Commentary. https:https://www.studylight.org/commentaries/jtc/john-6.html.
1865-1868.

Greek TestamentCriticalExegeticalCommentary
46.]The connexion is: the mention of ἀκούσας παρὰ τοῦ πατρός might lead
them to think of a personalcommunication from the Fatherto eachman, and
thus the necessityof the mission of the Son might be invalidated. This was the
only way in which a Jew could misunderstand John 6:45; he could not dream
of a seeing of the Father with bodily eyes.
ὁ ὢν παρὰ τ. θεοῦ is Jesus Himself: see ch. John 7:29. His knowledge ofthe
Father is complete and immediate; ours, partial, and derived through Him
only.
Copyright Statement
Bibliography
Alford, Henry. "Commentary on John 6:46". Greek TestamentCritical
ExegeticalCommentary.
https:https://www.studylight.org/commentaries/hac/john-6.html. 1863-1878.
Johann Albrecht Bengel's Gnomonof the New Testament
John 6:46. οὐκ ὅτι, not that) By the addition of this declarationit is intimated,
that the Father is heard then only, when the Son is heard; and that He is seen
then only, when the Son is discerned: ch. John 14:9, [Jesus to Philip] “He that
hath seenMe, hath seenthe Father.”— ἐώρακεν, hath seen)Understand, and
hath heard. Comp. the preceding verse, who hath heard (and hath seen). But

because to see is a more intimate perception than to hear, the seeing is with
elegantpropriety ascribedto the Son, the hearing to the believers. Comp. ch.
John 1:18, “No man hath seenGod at any time; the only-begotten Son, etc.,
hath declaredHim.”— ὁ ὢν παρὰ τοῦ θεοῦ, He who is from God) So ch. John
7:29, “I know Him, for I am from Him, and He hath sent Me.”
Copyright Statement
Bibliography
Bengel, JohannAlbrecht. "Commentary on John 6:46". Johann Albrecht
Bengel's Gnomonof the New Testament.
https:https://www.studylight.org/commentaries/jab/john-6.html. 1897.
Matthew Poole's EnglishAnnotations on the Holy Bible
None must dream that the Father should visibly appear in the world to teach
men; for the essenceofGod is invisible, none hath seenit at any time, saving
he alone who is the only begottenSon of the Father; he hath seenthe essence
of the Father, he knoweth his will, and most secretcounsels.
Copyright Statement

Bibliography
Poole, Matthew, "Commentaryon John 6:46". Matthew Poole's English
Annotations on the Holy Bible.
https:https://www.studylight.org/commentaries/mpc/john-6.html. 1685.
Justin Edwards' Family Bible New Testament
Not that any man hath seenthe Father; he guards them againstthe error of
supposing that the Father teaches menby his personalvisible presence. He
teaches by his word, his Spirit, and his providence; leading men rightly to
apprehend and cordially to obey his truth.
He hath seen; the Saviour sets his immediate and full vision of the Fatherin
contrastwith the indirect knowledge which mere men have of him. His
meaning is, that because he has seenthe Father, he canteach men of the
Father.
Copyright Statement
Bibliography
Edwards, Justin. "Commentary on John 6:46". "Family Bible New
Testament". https:https://www.studylight.org/commentaries/fam/john-6.html.
American Tract Society. 1851.

Cambridge Greek Testamentfor Schools andColleges
46. ἑώρακεν. see on John 1:18. Hearing is not the same as seeing, and in order
to hear and learn from the Fatherit is not necessaryto see Him. The result of
hearing is to lead men to the only One who has seen(John 1:18), and in whom
the Fathermay be seen(John 14:9).
ὁ ὤν παρὰ τ. θ. The expression, as in John 7:29, implies a permanent relation,
and points to the generationrather than the mission of the Son. On οὗτος see
on John 3:32.
Copyright Statement
Bibliography
"Commentary on John 6:46". "Cambridge Greek Testamentfor Schools and
Colleges".https:https://www.studylight.org/commentaries/cgt/john-6.html.
1896.
Whedon's Commentary on the Bible
46. Not… seenthe Father—Fromthe phrase hath heard the Father, his
opponents might representhim as teaching the visibility, of God to men. He,
therefore, guards his language by limiting the true vision, or seeing of God, to
himself.

He which is of God—Ratherfrom God, referring to himself.
Copyright Statement
Bibliography
Whedon, Daniel. "Commentary on John 6:46". "Whedon's Commentary on
the Bible". https:https://www.studylight.org/commentaries/whe/john-6.html.
1874-1909.
PeterPett's Commentary on the Bible
“Notthat anyone has seenthe Father, except the one who is from God, he has
seenthe Father.”
But even though such people have heard the Father they have not seenthe
Father, because no man has seenGod at any time (John 1:18). Indeed no one
can see Godand live (Exodus 33:20). But there is One, and only One, Who has
uniquely seenthe Father. He is the One Who is from God, and it is Jesus
Himself. He alone is such that He canactually look on the Father’s glory, (a
glory which had once been His and would be His again - John 17:5). Here is
One Who is thus truly greaterthan Moses,for Moses was notallowedto see
God face to face (Exodus 3:20); He is greaterthan Abraham, greaterthan all
the prophets. He is One Who has a unique relationship with the Father, (‘the
Word was face to face with God’ - John 1:1). Even the holy Seraphim had to

hide their faces before God(Isaiah 6:2). Only Jesus out of all who existed
could look on Him in all His fullness. It is a stupendous claim.
Copyright Statement
Bibliography
Pett, Peter. "Commentary on John 6:46". "PeterPett's Commentary on the
Bible ". https:https://www.studylight.org/commentaries/pet/john-6.html. 2013.
Expository Notes ofDr. Thomas Constable
Jesus further clarified how God draws people to Himself by explaining how
He does not do it. It is not by giving a mystical revelation of Himself in His
unveiled splendor to people. Jesus is the only One who has seenGod fully (cf.
John 1:18). He is the only mediator of that knowledge ofGod without which
no one can know God. God teaches people aboutHimself through Jesus.
Listening to Jesus then becomes essentialforlearning from God. God draws
the electto Himself by revealing Himself through Jesus. The Scriptures bear
witness to that revelation.
Copyright Statement

Bibliography
Constable, Thomas. DD. "Commentaryon John 6:46". "ExpositoryNotes of
Dr. Thomas Constable".
https:https://www.studylight.org/commentaries/dcc/john-6.html. 2012.
Schaff's Popular Commentary on the New Testament
John 6:46. Notthat any one hath seenthe Father, save he which is from God,
he hath seenthe Father. The words just spoken, ‘he that hath heard from the
Father,’might be understood to point to a direct communication: this
howeverwould imply a close relationto the Fathersuch as is possessedby
One alone, who hath ‘seenthe Father.’ His saying that all who come to Him
have first ‘heard from the Father’ might lead His hearers to infer that the
descentout of heavenlikewise implied nothing more than could be said of all.
Such an inference this verse is intended to preclude. If they would really be
‘taught’ of the Fatherit can only be through Him.
Copyright Statement
Bibliography
Schaff, Philip. "Commentary on John 6:46". "Schaff's PopularCommentary
on the New Testament".
https:https://www.studylight.org/commentaries/scn/john-6.html. 1879-90.

The Expositor's Greek Testament
John 6:46. Lest His hearers should suppose that in Messianic times direct
knowledge ofGod was to be communicated, He adds, οὐχ ὅτι τὸν πατέρα τις
ἑώρακεν, it is not by direct vision men are to learn of God. One alone has
direct perception of the Father, ὁ ὢν παρὰ τοῦ θεοῦ, He whose origin is
Divine; not ὁ ἀπεσταλμένος παρὰ θεοῦ, a designationwhich belonged to all
prophets, but He whose Being is directly derived from God. Similarly, in John
7:29, we find Jesus saying ἐγὼ οἶδα αὐτόνὅτι παρʼ αὐτοῦ εἰμί καὶ ἐκεῖνός με
ἀπέστειλεν, where the source of the mission and the source ofthe being are
separatelymentioned. To refer this exclusive vision of the Fatherto any
earthly experience seems outof the question. No one who was not more than
man could thus separate himself from all men. See John 1:18. Having thus
explained that they could not believe in Him without having first been taught
of God, He returns (John 6:47) to the affirmation of John 6:40, ἀμὴν … ζωῆς.
Their unbelief does not alter the fact, nor weakenHis assurance ofthe fact.
This consciousnessofMessiahshipwas so identified with His spiritual
experience and existence that nothing could shake it. But now He adds a
significant confirmation of His claim.
Copyright Statement
Bibliography
Nicol, W. Robertson, M.A., L.L.D. "Commentary on John 6:46". The
Expositor's Greek Testament.
https:https://www.studylight.org/commentaries/egt/john-6.html. 1897-1910.

E.W. Bullinger's Companion Bible Notes
any man = any one.
save. Greek. eime = if not. App-118and App-105.
of = from (beside). Greek. para. App-104. Implying past and present union.
Compare John 7:29; John 9:16, John 9:33.
Copyright Statement
Bibliography
Bullinger, Ethelbert William. "Commentary on John 6:46". "E.W. Bullinger's
Companion bible Notes".
https:https://www.studylight.org/commentaries/bul/john-6.html. 1909-1922.
Commentary Critical and Explanatory on the Whole Bible - Unabridged
the Father.
Not that any man hath seenthe Father, excepthe which is of God, [ para
(Greek #3844)tou (Greek #3588)Theou(Greek #2316)] - or 'from God;' but
in the sense ofJohn 1:14, "the Only begotten[forth] from the Father." Lest

they should confound that "hearing and learning of the Father," to which
believers are admitted by divine teaching, with His own immediate access to
Him, He here throws in a parentheticalexplanation; stating, as explicitly as
words could do it, how totally different the two caseswere, andthat only He
who is "from God" hath this naked, immediate accessto the Father.
Copyright Statement
Bibliography
Jamieson, Robert, D.D.;Fausset,A. R.; Brown, David. "Commentary on John
6:46". "Commentary Critical and Explanatory on the Whole Bible -
Unabridged". https:https://www.studylight.org/commentaries/jfu/john-
6.html. 1871-8.
The Bible Study New Testament
This does not mean. They are drawn by hearing the word, not by seeing God.
He who is from God. Only Jesus has seenthe Father, and only Jesus canbe
our "go-between" [mediator]with the Father.
Copyright Statement
Bibliography

Ice, Rhoderick D. "Commentary on John 6:46". "The Bible Study New
Testament". https:https://www.studylight.org/commentaries/ice/john-6.html.
College Press, Joplin, MO. 1974.
Ellicott's Commentary for English Readers
(46) But this hearing and learning of the Fatherwas the preparation for, not
the substitute for, the fuller revelation in the person of the Son. Once again He
declares that “No man hath seenGodat any time; the only begottenSon
which is in the bosom of the Father, He hath been the interpreter.” (See Note
on John 1:18; and comp. John 3:13; John 8:38.)Every man, in proportion as
he had been taught of God, would feel how little he knew of God, and there
would be in him the yearning desire and the trained faculty to see Him who is
of God.
Copyright Statement
Bibliography
Ellicott, Charles John. "Commentary on John 6:46". "Ellicott's Commentary
for EnglishReaders".
https:https://www.studylight.org/commentaries/ebc/john-6.html. 1905.
Treasuryof Scripture Knowledge

the Father.
any
1:18; 5:37; 8:19; 14:9,10;15:24;Colossians1:15;1 Timothy 6:16; 1 John 4:12
he hath
7:29; 8:55; Matthew 11:27; Luke 10:22
Copyright Statement
Bibliography
Torrey, R. A. "Commentary on John 6:46". "The Treasury of Scripture
Knowledge". https:https://www.studylight.org/commentaries/tsk/john-6.html.
Ver. 46. "Notthat any man hath seenthe Father, save He which is of God, He
hath seenthe Father."
Jesus had spokenin the foregoing verses ofa drawing by the Father, and of a
hearing and learning of the Father. Now this might easilybe understood of an
immediate relation to the Father, and then the mediation of Christ might seem
to be superfluous. Christ here guards againstthis false apprehension. There is
no other accessto the Fatherbut by the Son. He alone stands to the Father in
an immediate relation. By communion with Him only can a relation to the
Father be obtained: cf. remarks on John 1:18, John 5:38.

We are not to determine the sense thus: that the drawing of the Father, the
hearing and the learning of Him, proceeds no further than to lead to the
Son,—the closerand deeper relation to the Father can be obtained only by the
Son. The drawing of the Father is also through the Son, and is mediated by
Him, as is shown by the originalpassage,Song ofSolomon 1:4, and John
12:32. "Without Me ye can do nothing, says Jesus in John 15:5. It would be in
contradiction to John's whole conceptionof Christ, and likewise also to the
declarationof the Lord in Matthew 11:27, if the first and fundamental access
to Christ could be obtained without Christ, to whom all things are delivered
by the Father.
There is no opposition here betweenseeing and hearing; but, togetherwith all
seeing that is not mediated by Christ, is also denied all immediate hearing,
learning, and being drawn. The Lord indicates that He has spokenof the
drawing of the Father, and the hearing and learning of Him, only in
opposition to the characterof human nature as left to itself, which cannever
come to Him, and in whose bands the poor Jews lay bound, but not in
opposition to the mediation to be granted by Him, which is always to be
understood where a relation to the Father is treatedof, whose operations are
all performed through the Son.
Our verse forms at the same time the transition from vers. 44 , 45 , to the
reneweddeclarationfollowing in vers. 47-51 , of the gifts and graces whichare
laid up in Christ for those who are hungering for salvation. Jesus is in this
conversationalways alike in the prominence He gives to the exceeding majesty
of His own person, and so also the Jews in their attacks upon it.
PRECEPTAUSTIN RESOURCES

CALVIN
Verse 46
46.Notthat any man hath seenthe Father. As he has hitherto magnified the
grace ofhis Father, so now he earnestlydirects believers to himself alone. For
both must be joined together;that no knowledge ofChrist can be obtained,
until the Fatherenlighten by his Spirit those who are by nature blind; and yet
that it is in vain to seek God, unless Christ go before; for the majesty of God is
so lofty, that the senses ofmen cannot reachhim. Nay, more, all that
knowledge ofGod which men may think that they have attained out of Christ
will be a deadly abyss. When he says that he alone hath knownthe Father, he
means that it is an office which belongs peculiarly to himself, to manifest God
to men, who would otherwise have been concealed.
STEVEN COLE
A. Christ witnessedto skeptics by showing them that He is the only one
through whom we can know the Father (6:46).
John 6:46: “Notthat anyone has seenthe Father, except the One who is from
God; He has seenthe Father.” This repeats the truth that John statedin the
prologue (1:18), “No one has seenGod at any time; the only begottenGod who
is in the bosomof the Father, He has explained Him.” Jesus is the only one
who can revealand mediate the Father to us (Luke 10:22;John 14:6, 9). We
cannot come to the Fatherthrough mysticism, philosophy, or human reason.
We canonly come to the Father through Jesus.

THOMAS CONSTABLE
Verse 46
Jesus further clarified how God draws people to Himself by explaining how
He does not do it. It is not by giving a mystical revelation of Himself in His
unveiled splendor to people. Jesus is the only One who has seenGod fully (cf.
John 1:18). He is the only mediator of that knowledge ofGod without which
no one can know God. God teaches people aboutHimself through Jesus.
Listening to Jesus then becomes essentialforlearning from God. God draws
the electto Himself by revealing Himself through Jesus. The Scriptures bear
witness to that revelation.
SCOTT HARRIS
In verse 46 Jesus identifies Himself againas the one who reveals God. "Not
that any man has seenthe Father, exceptthe One who is from God; He has
seenthe Father." This is a contrasteven with Moses. GodgrantedMoses his
desire to see Him, but all Moses sawofGod was His God. God had told Moses
"You cannot see My face, for no man can see Me and live!" Jesus has seenthe
Father because He is from God. If these Jews wantedto know God, then they
needed to listen to what Jesus was saying to them.
ADAM CLARKE
Verse 46

Not that any man hath seenthe Father - He does not teachmen by appearing
personally before them, or by any other outward voice than that of his word
and messengers;but he teaches by his Spirit. This teaching from God implies:
That they shall have proper instruction.
That they shall comprehend it; for, when God teaches, there is no delay in
learning. And,
That this teaching should be by the influence of the Holy Ghostupon their
minds.
He which is of God - That is, Christ alone: neither Mosesnor any of the
prophets had ever seenGod: Jesus, who lay in the bosom of the Father, He
saw and revealedhim, John 1:18.
JOHN GILL
Verse 46
shape seen;see John 1:18;

1:18.
MATTHEW HENRY
Their understandings shall be enlightened this is promised, John 6:45,46. It is
written in the prophets, who spoke of these things before, And they shall be all
taught of God this we find, Isaiah 54:13;Jeremiah 31:34. They shall all know
me. Note,
(a.) In order to our believing in Jesus Christ, it is necessarythat we be taught
of God that is, [a.] That there be a divine revelationmade to us, discovering to
us both what we are to believe concerning Christ and why we are to believe it.
There are some things which even nature teaches, but to bring us to Christ
there is need of a higher light. [b.] That there be a divine work wrought in us,
enabling us to understand and receive these revealedtruths and the evidence
of them. God, in giving us reason, teachesus more than the beasts ofthe earth
but in giving us faith he teaches more than the natural man. Thus all the
church's children, all that are genuine, are taught of God he hath undertaken
their education.
(b.) It follows then, by way of inference from this, that every man that has
heard and learned of the Fathercomes to Christ, John 6:45. [a.] It is here
implied that none will come to Christ but those that have heard and learned of
the Father. We shall never be brought to Christ but under a divine conduct
exceptGod by his grace enlighten our minds, inform our judgments, and

rectify our mistakes, and not only tell us that we may hear, but teachus, that
we may learn the truth as it is in Jesus, we shallnever be brought to believe in
Christ. [b.] That this divine teaching does so necessarilyproduce the faith of
God's electthat we may conclude that those who do not come to Christ have
never heard nor learned of the Father for, if they had, doubtless they would
have come to Christ. In vain do men pretend to be taught of God if they
believe not in Christ, for he teaches no other lesson, Galatians 1:8,9. See how
God deals with men as reasonable creatures,draws them with the cords of a
man, opens the understanding first, and then by that, in a regular way,
influences the inferior faculties thus he comes in by the door, but Satan, as a
robber, climbs up another way. But lest any should dream of a visible
appearance ofGod the Fatherto the children of men (to teachthem these
things), and entertain any gross conceptions abouthearing and learning of the
Father, he adds (John 6:46): Not that any man hath seenthe Father it is
implied, nor can see him, with bodily eyes, or may expect to learn of him as
Moses did, to whom he spoke face to face but God, in enlightening men's eyes
and teaching them, works in a spiritual way. The Fatherof spirits hath access
to, and influence upon, men's spirits, undiscerned. The Father of spirits hath
access to, and influence upon, men's spirits, undiscerned. Those that have not
seenhis face have felt his power. And yet there is one intimately acquainted
with the Father, he who is of God, Christ himself, he hath seenthe Father,
John 1:18. Note, First, Jesus Christ is of God in a peculiar manner, God of
God, light of light not only sent of God, but begottenof God before all worlds.
Secondly, It is the prerogative of Christ to have seenthe Father, perfectly to
know him and his counsels. Thirdly, Even that illumination which is
preparative to faith is conveyed to us through Christ. Those that learn of the
Father, forasmuch as they cannot see him themselves, must learn of Christ,
who alone hath seenhim. As all divine discoveries are made through Christ,
so through him all divine powers are exerted.
b. Their wills shall be bowed. If the soul of man had now its original rectitude
there needed no more to influence the will than the illumination of the
understanding but in the depraved soul of fallen man there is a rebellion of
the will againstthe right dictates of the understanding a carnal mind, which is

enmity itself to the divine light and law. It is therefore requisite that there be a
work of grace wrought upon the will, which is here called drawing, (John
6:44): No man cancome to me except the Father, who hath sentme, draw
him. The Jews murmured at the doctrine of Christ not only would not receive
it themselves, but were angry that others did. Christ overheardtheir secret
whisperings, and said(John 6:43), "Murmur not among yourselves lay not the
fault of your dislike of my doctrine one upon another, as if it were because you
find it generallydistastedno, it is owing to yourselves, and your owncorrupt
dispositions, which are such as amount to a moral impotency your antipathies
to the truths of God, and prejudices againstthem, are so strong that nothing
less than a divine power canconquer them." And this is the case ofall
mankind: "No man can come to me, canpersuade himself to come up to the
terms of the gospel, exceptthe Father, who hath sent me, draw him," John
6:44. Observe, (a.)The nature of the work:It is drawing, which denotes not a
force put upon the will, whereby of unwilling we are made willing, and a new
bias is given to the soul, by which it inclines to God. This seems to be more
than a moral suasion, for by that it is in the powerto draw yet it is not to be
calleda physical impulse, for it lies out of the road of nature but he that
formed the spirit of man within him by his creating power, and fashions the
hearts of men by his providential influence, knows how to new-mould the soul,
and to alter its bent and temper, and make it conformable to himself and his
own will, without doing any wrong to its natural liberty. It is such a drawing
as works not only a compliance, but a cheerful compliance, a complacency:
Draw us, and we will run after thee. (b.) The necessityof it: No man, in this
weak and helpless state, cancome to Christ without it. As we cannotdo any
natural actionwithout the concurrence ofcommon providence, so we cannot
do any action morally good without the influence of specialgrace,in which the
new man lives, and moves, and has its being, as much as the mere man has in
the divine providence. (c.) The author of it: The Father who hath sent me. The
Father, having sent Christ, will succeedhim, for he would not send him on a
fruitless errand. Christ having undertaken to bring souls to glory, God
promised him, in order thereunto, to bring them to him, and so to give him
possessionofthose to whom he had given him a right. God, having by promise
given the kingdom of Israel to David, did at length draw the hearts of the
people to him so, having sent Christ to save souls, he sends souls to him to be

savedby him. (d.) The crown and perfection of this work:And I will raise him
up at the last day. This is four times mentioned in this discourse, and
doubtless it includes all the intermediate and preparatory workings ofdivine
grace. Whenhe raises them up at the last day, he will put the lasthand to his
undertaking, will bring forth the topstone. If he undertakes this, surely he can
do any thing, and will do every thing that is necessaryin order to do it. Let
our expectations be carried out towards a happiness reservedfor the last day,
when all the years of time shall be fully complete and ended.
PETER PETT
Verse 46
“Notthat anyone has seenthe Father, except the one who is from God, he has
seenthe Father.”
But even though such people have heard the Father they have not seenthe
Father, because no man has seenGod at any time (John 1:18). Indeed no one
can see Godand live (Exodus 33:20). But there is One, and only One, Who has
uniquely seenthe Father. He is the One Who is from God, and it is Jesus
Himself. He alone is such that He canactually look on the Father’s glory, (a
glory which had once been His and would be His again - John 17:5). Here is
One Who is thus truly greaterthan Moses,forMoses was notallowedto see
God face to face (Exodus 3:20); He is greaterthan Abraham, greaterthan all
the prophets. He is One Who has a unique relationship with the Father, (‘the
Word was face to face with God’ - John 1:1). Even the holy Seraphim had to
hide their faces before God(Isaiah 6:2). Only Jesus out of all who existed
could look on Him in all His fullness. It is a stupendous claim.

A. W. PINK
"Notthat any man hath seenthe Father, save he which is of God, he hath seen
the Father" (John 6:46). This is very important. It guards againsta false
inference. It was spokento prevent His hearers (and us today) from supposing
that some direct communication from the Father is necessarybefore a sinner
can be saved. Christ had just affirmed that only those come to Him who had
heard and learned of the Father. But this does not mean that such characters
hear His audible voice or are directly spokento by Him. Only the Saviorwas
[and is] in immediate communication with the Father. We hear and learn
from the Fatheronly through His written Word! So much then for the
primary significance ofthis verse according to its localapplication. But there
is far more in it than what we have just sought to bring out.
"Notthat any man hath seenthe Father, save he which is of God, he hath seen
the Father." How this displays the glory of Christ, bringing out, as it does, the
infinite distance there is betweenthe incarnate Son and all men on earth. No
man had seenthe Father; but the One speaking had, and He had because He
is "of (not "the Father" but) God." He is a member of the Godhead, Himself
very God of very God. And because He had "seenthe Father," He was fully
qualified to speak of Him, to revealHim—see John 1:18. And who else could
"declare" the Father? How else could the light of the Father’s love and grace
have shined into our hearts, but through and by Christ, His Son?
What does John 6:46 mean? [⇑ See verse text ⇑]

The purpose of Jesus'earthly ministry was to become the link betweenGod
and men (1 Timothy 2:5). The written Word of God provides a certainlevel of
knowledge aboutHim (John 5:39), but the ultimate experience of God only
comes through Christ Himself (John 5:40; John 6:29). The generaltheme of
this passagehas beendrawing lines betweenearthly, material things and
heavenly, eternal things. Jesus'miraculous feeding of thousands (John 6:9–
14), like Moses'provisionof manna (Exodus 16), was only a sign meant to
point towards a greatertruth. In this case, itis that God sends the Bread of
Life, in the form of a person. Those who acceptthis Messiah, by believing in
Him, are guaranteedeternal life.
Here Jesus also repeats animportant aspectof His ministry. Jesus has already
claimed to have come from heaven (John 6:38). He will often claim the title of
Son of Man, echoing Daniel's Old Testamentprophecy (Daniel 7:13–14). As
such, Jesus has knowledge whichonly He can possess—there are things He
alone can speak of, since only He has seenthem. No other human being has
experiencedthose heavenly things. This, among other reasons, is why Jesus
alone is the sole legitimate authority for spiritual truth.
https://www.bibleref.com/John/6/John-6-46.html
The Message
John 6:46 No one has seenthe Father exceptthe One who has his Being
alongside the Father--and you can see me.

Forerunner Commentary
What is the Forerunner Commentary?
<< John 6:45 John 6:47 >>
John 6:45-46
More is here than readily meets the eye because we must understand it in its
wider context. He is not speaking ofmerely being taught by God but rather
indicating the entire transformation process.
This sectionof the discourse begins with Jesus saying that He will do
everything in His powerto save the personGod gives to Him. He then
establishes that the Father begins the process through a powerful drawing. He
goes onto declare that the transformation from human glory to divine glory is
also from God. Paul writes in II Corinthians 3:18, "But we all, with unveiled
face, beholding as in a mirror the glory of the Lord, are being transformed
into the same image from glory to glory, just as by the Spirit of the Lord."
Jesus thus encapsulates the entire salvation process as driven from above.
Christians are still responsible to do works ofsubmission, but the Bible always
shows Godin controland driving the entire process.
Our human responsibility resides in the word "heard" (verse 45), which
encompasses notonly hearing but also believing and producing faith. This
touches againon "eating" the Word of God. Paul says in Romans 10:17 that
"faith comes by hearing, and hearing by the word of God." Through the work
of hearing and analysis, we assimilate God's Word into use in our conduct.
John W. Ritenbaugh

John 6:46
by Grant | Apr 30, 2017 | John | 0 comments
ReadIntroduction to John
46 Not that anyone has seenthe Father, except He who is from God; He has
seenthe Father.
Jesus offereda caution in the following verses that those who have heard and
learned from God have seenHim. God is not immediately accessible to man.
Jesus is the medium whereby we canknow God. There is no mysticism
whereby people canconnectwith God directly. Since the Son was preexistent
with the Father, He is the only person with adequate knowledge ofeternal
things. Revelationof the Fatheris through the Son.
46 Not that anyone has seenthe Father,
This phrase clarifies the phrase “shallall be taught by God.” To be taught by
God does not imply that a personhad to see God to be taught by Him. Jesus is

the only One who has and had direct communication with the Father. God
does not revealHimself to men in generalby direct vision. Our knowledge of
God comes only from Jesus:“. . . except He who is from God.” He has
exclusive knowledge ofGod.
There is no such thing as immediate accessto the Father by anyone other than
the Son. There is no mystical connectionwith God. The revelation of the
Father is through Christ.
exceptHe [Jesus]who is from God;
Jesus had immediate accessto the Father(Jn 1:18) and saw the Father in
person. He came from eternity as the one who was sent from God (Jn 3:34).
The “one and only” Word recalls His preexistence with the Father (Jn 1:18).
His accessto the Fatherwas direct. He is the sole mediator betweenGod and
man.
“From God” means from being beside God. Jesus was with the Father in
eternity.
He has seenthe Father.
Jesus saw the Fatherin eternity past in His eternal preexistent state. This is a
claim that goes beyond hearing from God. Jesus told about the Father because
He had an eternalrelationship to the Father (Jn 8:38).
PRINCIPLE:

Jesus claimedtrue knowledge ofthe Fatherbecause He was with Him in
eternity.
APPLICATION:
There is no one else on earth that has had direct, personalaccessto the Father
in eternity other than Jesus. Jesus is our accessto the Father. He is the “only”
way to heaven (Jn 14:6).
https://versebyversecommentary.com/2017/04/30/john-646/
John 6:46 (KJB)
the Father.
Jesus is telling these leaders that no one has ever seenthe Father. Jesus tells
them that He is the only one who has seenthe Fatherbecause He has spent
eternity with Him. No human could ever see the Fatheror they would be
consumed instantly. (2 Sam 6:6-7 KJV) And when they came to Nachon's
threshingfloor, Uzzah put forth his hand to the ark of God, and took hold of
it; for the oxen shook it. {7} And the angerof the LORD was kindled against
Uzzah; and God smote him there for his error; and there he died by the ark of
God. In 2 Samuel 6, we have an incident with a man named Uzzah. He tried to
steady the ark of God with his hand and God instantly smote him and he died.
The reasonfor this was the Ark representedthe holiness and presence of God.
No one can ever enter the presence of God unless they have been qualified to

do so. The only reasonthat we can come into the presence ofGod is because
we have been qualified through salvationby the Lord Jesus Christ who took
upon Him all our sins. Uzzah died because he tried to touch the Ark which
was akin to approaching God without a Savior. In verse 45 the Lord Jesus
tells us that we have learned of the Father through the Scriptures and through
Jesus who came down from Heaven. In the book of John we are seeing the
close working relationshipthat Jesus has with His Father. The Fathersent
Jesus into the world to die for the Electthus qualifying them to be in His
presence. Falsereligions which rejectJesus as the Saviorbelieve, by their
works, that they can actuallyenter into the presence ofGod the Father. They
need to read the story of Uzzah before they teachthat. No one gets to Heaven
without the Savior.
https://www.scionofzion.com/gospel_of_john_6_46_50.htm
Seeing » No man seeing God
John 5:37And the Fatherwho sent Me, He has testifiedof Me. You have
neither heard His voice at any time nor seenHis form.
Verse Concepts
John 1:18No one has seenGod at any time; the only begottenGod who is in
the bosomof the Father, He has explained Him.
Verse Concepts
1 John 4:12No one has seenGod at any time; if we love one another, God
abides in us, and His love is perfectedin us.
Verse Concepts
Exodus 33:17-23TheLORD said to Moses,"Iwill also do this thing of which
you have spoken;for you have found favor in My sight and I have known you

by name." Then Moses said, "Ipray You, show me Your glory!" And He said,
"I Myself will make all My goodnesspass before you, and will proclaim the
name of the LORD before you; and I will be gracious to whom I will be
gracious, and will show compassionon whom I will show compassion."read
more.
John 6:43-46Jesus answeredand saidto them, "Do not grumble among
yourselves. "No one can come to Me unless the Fatherwho sent Me draws
him; and I will raise him up on the lastday. "It is written in the prophets,
'AND THEY SHALL ALL BE TAUGHT OF GOD.'Everyone who has heard
and learned from the Father, comes to Me. read more.
Seeing » Jesus Christseeing God the father
John 1:18No one has seenGod at any time; the only begottenGod who is in
the bosomof the Father, He has explained Him.
Verse Concepts
John 6:43-46Jesus answeredand saidto them, "Do not grumble among
yourselves. "No one can come to Me unless the Fatherwho sent Me draws
him; and I will raise him up on the lastday. "It is written in the prophets,
'AND THEY SHALL ALL BE TAUGHT OF GOD.'Everyone who has heard
and learned from the Father, comes to Me. read more.
Symbols and similitudes » Manna
John 6:31-58"Ourfathers ate the manna in the wilderness;as it is written,
'HE GAVE THEM BREAD OUT OF HEAVEN TO EAT.'" Jesus then said to
them, "Truly, truly, I sayto you, it is not Moses who has given you the bread

out of heaven, but it is My Fatherwho gives you the true bread out of heaven.
"Forthe bread of God is that which comes downout of heaven, and gives life
to the world."
Source:https://bible.knowing-jesus.com/themes/John/6/46
John 6:46-59
Contributed by John Shearharton Dec 23, 2013
based on 1 rating (rate this sermon) | 1,860 views
Scripture: John 6:46-59
Denomination: Baptist
Summary: Jesus Christis the fulfillment of the things predicted in the Old
Testamentand our union with Him is the hope of our life.
1 2
Next
In SecondTimothy 4:2 Paul tells Timothy to “preachthe word.”
Acts 17:11 tells us that the Bereans “receivedthe word with all readiness of
mind, and searchedthe scriptures daily, whether those things were so.”

In Colossians4:3 Paul asks forprayer “that God will open unto us a door of
utterance, to speak the mystery of Christ.”
Downloadthe slides for this sermon
Full name
Church name
Your email address
Get the slides
Downloadthe presentationslides. Plus, you'll get preaching ideas & ministry
offers from SermonCentral. Privacy
When we put these togetherwe find that the Old Testamentis a book about
Christ. It’s a precursorto His coming. John’s gospelwas written with this
intent. He wants to show us that Jesus is the Christ. He’s the one who was
promised. Therefore he tells us about the time Jesus gave the people plenty to
eat. They wanted more and they wanted to make Him a king, but Jesus
refused both. He didn’t come to satisfyearthly needs or take overan earthly
kingdom. He came to do the will of the Father and that meant finding the lost
sheepof Israel. It meant opening the eyes and ears of His disciples so they
could see the Scriptures and hear the word and put it all together. Jesus is the
Son of God, the Messiahand the PassoverLamb. He is the only way to God
and the fulfillment of all the ceremonies and symbols that had been given
before. Anyone who belongs to God, the true electnation of Israel, will see this
and believe because we are taught by God:
the Father. 47Verily, verily, I sayunto you, He that believeth on me hath
everlasting life.

The emphasis here is on “He that believes on me” and it answers how men are
taught by God. No one has seenthe Father, so how can He be their teacher?
Some people saw Christ but only very few in history. What about you and
me? How are we taught by God? Does this mean we have visions or special
revelations? Does itmean we sit quietly waiting for a small voice?
Think about what Paul told Timothy: “preach the word.” What word was he
preaching? It must have been the goodnews and glad tidings of the coming of
the Messiah!It had to be something that the Gentile churches could
understand, but the Bereans searchedthe JewishScriptures to see if what was
being taught had actually been shown. And we must also think with this way.
The Old Testamentisn’t just the old way of doing things: it is the revelationof
Jesus Christ!
It wasn’t made less applicable because the curtain was thrown back and Jesus
was identified; it still serves the same purpose in showing how salvation works
and why God keeps His word. It points us to Christ. And this is why He says,
“He that believes on me.”
The Jews thought the ceremonies and articles of Moses were the means to
salvation. They thought Jewishnessand faithful observance was the wayto
God. They failed to see that the Scriptures preachedChrist and when He
came they rejectedHim.
Of course to do this was to reject the Father and to embrace death:
48I am that bread of life. 49Your fathers did eatmanna in the wilderness, and
are dead. 50This is the bread which cometh down from heaven, that a man

may eatthereof, and not die. 51I am the living bread which came down from
heaven: if any man eatof this bread, he shall live for ever:
Notice how he changes from “breadof life” to “living bread.” He’s not just
bread that gives life; He is bread that is living! This is an important point
because He’s about to start talking about union:
Explore Christmas Sermon Ideas
and the bread that I will give is my flesh, which I will give for the life of the
world.
Of course this brings to mind the cross. His death fulfilled the sacrifice of the
Passoverlamb; He was the Lamb of God which takes awaythe sin of the
world (Jn. 1:29). But the Jews didn’t understand:
52The Jews therefore strove among themselves, saying, How can this man give
us his flesh to eat? 53ThenJesus saidunto them, Verily, verily, I sayunto you,
Except ye eatthe flesh of the Son of man, and drink his blood, ye have no life
in you. 54Whosoeatethmy flesh, and drinketh my blood, hath eternal life;
and I will raise him up at the lastday. 55Formy flesh is meat indeed, and my
blood is drink indeed. 56He that eatethmy flesh, and drinketh my blood,
dwelleth in me, and I in him.
The main idea here is our union with Christ. Think of John 17:23 Colossians
3:4.
For an Old Testamentreference see Exodus 12:1-11.

For a New Testamentreference seeLuke 22:19-20.
57As the living Father hath sentme, and I live by the Father: so he that eateth
me, even he shall live by me.
Here againwe see union. If the Father lives, then so does the Son. If they live
then so do we. As surely as He lives so do we.
58This is that bread which came down from heaven: not as your fathers did
eat manna, and are dead: he that eatethof this bread shall live for ever.
59Thesethings said he in the synagogue, as he taught in Capernaum.
This is the realbread.
newgracebaptistchurch.wordpress.com
Biblical Hermeneutics
Home
Questions
Tags
Users
Unanswered

No one has seenthe father John 1:18 & John 6:46
Asked2 months ago
Active 1 month ago
Viewed 272 times
2
If no one has seenthe Father according to Jesus Himself
“No one has ever seenGod; the only God, who is at the Father’s side, he has
made him known.” nhoJ 81:1
And
“not that anyone has seenthe Fatherexcept he who is from God; he has seen
the Father.” nhoJ 64:6
How then can the OT texts be reconciledwhere God was seenby multiple men
over many ages and Jesus’words remain true?
Jacob
“So Jacobcalledthe name of the place Peniel, saying, “For I have seenGod
face to face, and yet my life has been delivered.”” siseneG 03:23

Job
“I had heard of you by the hearing of the ear, but now my eye sees you;” boJ
5:24
Isaiah
“In the year that King Uzziah died I saw the Lord (Adonai) sitting upon a
throne, high and lifted up; and the train of his robe filled the temple.” haiasI
1:6
Micaiah
“And Micaiahsaid, “Therefore hearthe word of the Lord: I saw the Lord ‫היהי‬
sitting on his throne, and all the host of heaven standing beside him on his
right hand and on his left;” sgniK1 91:22
Would it not stand to reasonthat Jesus is not lying? (Obviously)
That whoeverthe OT men saw was God?
That whoeverthe OT men saw and was Godwas therefore not the FatherIF
Jesus’statements are to be true?

That the God the OT men saw was not the Father and was therefore the Son?
“The one who conquers, I will grant him to sit with me on my throne, as I also
conquered and sat down with my Fatheron his throne.” noitaleveR 12:3
Jesus has satin the Father’s throne whilst having His own. Daniel confirms
there are thrones (plural) for God (Echad)
““As I looked, thrones were placed, and the Ancient of Days took his seat;his
clothing was white as snow, and the hair of his head like pure wool;his throne
was fiery flames; its wheels were burning fire.” leinaD 9:7
Is this not also Jesus thatDaniel saw and not the Father?
“and in the midst of the lampstands one like a son of man, clothed with a long
robe and with a goldensasharound his chest. The hairs of his head were
white, like white wool, like snow. His eyes were like a flame of fire, his feet
were like burnished bronze, refined in a furnace, and his voice was like the
roar of many waters.” noitaleveR 51-31:1
hebrew-bible
new-testament
trinity
share improve this question follow
askedSep11 at 18:24

Nihil Sine Deo
3,46011 goldbadge77 silverbadges2828bronze badges
Are you asking if Yeshua of Nazarethis The God YHVH referencedin the
Tanakh- basedon verses from the GospelaccountofJohn? – ‫י‬ ִ‫הי‬ ָ‫ה‬ Sep 11 at
18:44
@ctaylorgraphics no, I’m asking how canJesus sayno one has seenthe
Father (God) when Scripture clearlyshows Godbeing seenby men. And how
can these two logicallybe understood without conflicting and therefore the
logicalout-workings – Nihil Sine Deo Sep11 at 18:52
Perhaps the later GospelaccountofJohn is not a totally reliable witness to the
actualteachings/chronologicalevents of Yeshua's ministry? - Example : John
6:4 – ‫י‬ ִ‫הי‬ ָ‫ה‬ Sep11 at 18:54
@ctaylorgraphics perhaps if we can’t trust John’s accountwe should not trust
any of the NT why stop at some verses? In fact throw the whole Bible out and
walk away. – Nihil Sine Deo Sep11 at 18:56
Why are some books not in biblical canon? (Ex : Tobit, Judith) – ‫י‬ ִ‫הי‬ ָ‫ה‬ Sep 11
at 19:02
show 6 more comments
6 Answers
3
Greatquestion that has been askedmany times in various ways on this site
previously. Let me quote John 1:18 according to the ESV.

No one has ever seenGod; the only God, who is at the Father’s side, he has
made him known.
The BSB is even more pointed. (The NIV and others have something similar).
No one has ever seenGod, but the one and only Son, who is Himself God and
is at the Father’s side, has made Him known.
The OP's list of OT occurrences (there are many more) where people claim to
have seenGod face to face, simply show that they did meet God, but not God
the Father, but presumably, Jesus in His preincarnate form. The NT supports
this idea many times:
Matt 1:23, … and they will call Him Immanuel, which means, “[the] God with
us”. (This declares Jesus as ὁ Θεός.)
John 20:28, “Thomas saidto him, ‘My Lord and my God.’” (This declares
Jesus as ὁ Θεός.) [Compare this statement with Ps 35:23, “Contendfor me,
my Godand Lord.” See also V24.]
Phil 2:5-8, “…JesusChrist: who, being in very nature God…”
1 Tim 3:16, “Who was revealedin flesh …” [The antecedentof “who” is God
in v15, according to NA28/UBS5, etc. The Byzantine text makes this explicit:
“Godwas revealedin flesh …”.]
Titus 2:13, “…ourgreat God and Saviour, Jesus Christ.”
Heb 1:8, “About the Son he says, ‘Your throne, O God, will last forever’”.
Heb 1:9, “therefore O God, Your God, has anointed You above Your
companions with the oil of joy.”
2 Peter1:1, “…righteousnessofour God and Saviour, Jesus Christ.”

... etc.
Further, in the OT, there are passagesthatdiscuss very interesting ideas that
anticipate the NT passagesabove:
Zech 2:6-12 – the LORD (= YHWH) claims three times that He has been sent
by the LORD.
Isa 48:11-16 – again, the LORD has been sent by the LORD.
share improve this answer follow
answeredSep11 at 23:34
Dottard
17.2k11 goldbadge33 silverbadges3434bronze badges
add a comment
2
From John 1:16 the "fullness" of God could not be knownthrough any
ordinary man. It must come through the One who possessesthe nature of
God. At John 1:18 the word "God" is stated first and is without the definite
article.
This indicates first, that the emphasis is on the word "God," and second, the
nature of God should be the object of our focus. The statement is not referring

to the impossibility of a vision of God, i.e (a theophany), but rather to His
qualities.
"Hath seen" (heoraken)is in the Greek perfecttense indicating a past action
of seeing which is held in the mind so that it may be relatedto others. The
utter inability of "no man" is stressedin oppositionto God who revealed
himself in the Only Begotten.
I happen to use the NASB and many of the ancientmanuscripts read "only
begottenGod" indicating that Jesus is both God and only begottenor unique,
one of a kind. This is backedup by John 3:16.
Now, going to John 14:9 we read Jesus saying to Philip, "Have I been so long
with you, and yet you have not come to know Me, Philip? He who has seenMe
has seenthe Father; how do you say show us the Father?" (This does not
mean that Jesus Christ is the person of God the Fatherand is verified by John
14:10.
"Do you not believe that I am in the Father, and the Fatheris in Me? The
words that I say to you I do not speak onMy own initiative, but the Father
abiding in Me does His works."
So what is the point that Jesus is making? The Fatherhas no separate
manifestation from the Son. The Son is the only manifestationand
REVELATION of the Father. What is knownof the Father is revealed
through the Son. to see the Son is to see the essence ofthe Father. (John 1:1,
18; 10:30;12:45;Colossians 1:15;Hebrews 1:3.

So, when we getto the Old Testamentand read verses like Genesis 17:1,2,
"Now when Abraham was ninety-nine years old, the Lord appearedto Abram
and said to him, "I am God Almighty; Walk before Me, and be blameless.
Verse 2, And I will establishMy covenant betweenMe and you, And I will
multiply you exceedingly."
This is a physical appearance ofGod Almighty to Abraham. How do I know
that it's physical? Genesis 17:22, "And when He/God finished talking with
him/Abraham, God went up from Abraham."
At Genesis 18:1, Now the Lord appearedto him/Abraham by the oaks of
Mamre, while he was sitting a the tent door in the heat of the day." What we
have in this chapter is the Lord God appearing to Abraham along with two
angels. Also from verse 9 the Lord has a discussionwith Abraham about the
destruction of Sodom and Gomorrah.
Notice at verse 18:33, "And as soonas He/God finished speaking to Abraham
the Lord departed; and Abraham returned to his place. I suspectthe Lord
departed straight up North. At Genesis 19:1 the two angels make their way to
Sodom.
Going back now to Genesis 16:7 we see the appearance ofthe angle of the
Lord as the angelof the Lord. He says to Hagar, verse 8, "Hagar, Sarai's
maid, where have you come from and where are you going? And she said, I
am fleeing from the presence ofmy mistress Sarai."
Verse 9, Then the angelof the Lord said to her, Return to your mistress, and
submit yourself to here authority." Verse 10, Moreover, the angelof the Lord
said to her, "I will greatly multiply your descendants so that they shall be too

many to count." At verse 11 the angelof the Lord tells her she is with child. At
verse 12, the angelof the Lord said her son will be like a wild donkey of a
man, His hand will be againsteveryone, and everyone's had will be against
him; And he will live in the eastof all his brothers." (who do you suppose
these people are?)
Hagarsays at verse 13, "The she calledthe name of the Lord who spoke to
her, "Thou art a God who sees";for she said, Have I even remained alive here
after seeing Him?"
Here's a question that I feel needs to be addressed? Is the angelof the Lord
who multiplied Hagar's descendents the same "being" at Genesis 17:1-2 that
multiplied Abraham descendants?
I say yes because I am convincedthe angel of the Lord (who can be physically
seen)is the preincarnate Jesus Christ who as I said is the only physical
manifestation and revelation of God the Father.
Just as I said that Jesus Christis not God the Fatherfrom John 14:9 in the
New Testament, the pre-incarnate Jesus Christ is not an actual angellike
Michaelor Gabriel in the Old Testament. In fact, the angel of the Lord never
appears in the New Testamentas the angelof the Lord, although he is
mentioned.
Mr. Bond

I only objectto your interpretation of Gen18 that it was the Lord and two
angels and not the Lord in the form of three men. But thank you – Nihil Sine
Deo Sep 13 at 4:25
add a comment
1
The function of the Logos is to link the mind of man to the mind of God so
that man might be able to think the way God thinks: to reasonthe way God
reasons. (Bearing in mind of course, this is only after a limited fashion. After
all, man is still a finite creature). What will be needed on the part of man is
the realizationthat his thinking and reasoning processes are veiledin the
darkness of intellectualblindness; not just about God, but about his own place
within the eternal continuum, and even his relationship to the natural world
of which he is a part. In verse 18, John says, “no man has seenGod at any
time. The only begottenSon, who is in the bosomof the Father, He has
declaredHim.” The word “ἑώρακεν” thatis translated here as ‘seen’in most
of the English translations is third person singular of “ὁράω” which,
according to Thayer, has three basic definitions. First, it means to see with the
eyes. Secondly, it means to see with the mind, to know, to perceive. Thirdly, it
means to become acquainted with through pragmatic experience (The 1981
New Thayer’s Greek English Lexicon, p 451).
If John is arguing from the first definition, this needs to be understoodin the
light of pragmatic Old Testamentexamples. We know from the many
examples of theophonic manifestations in the Old Testamentthat God has
repeatedly presentedhimself to man in a number of ways. At times, God
availed himself only to man’s auditory senses. He spoke to Adam, to Cain, to
Noah, to the Hebrew patriarchs, to Moses, to the prophets, and to others.

Sometimes he visited himself upon man in the form of dreams or visions as to
the prophet Isaiahin Isaiah chapter six. Other times, he appears as objects
such as the cloud or the pillar of fire that went before Israel in the wilderness.
Still, there are other times when he visited man in human form. There are
some eight accounts of this type of theophany found in the Old Testament.
The word ‘theophany’ is derived from two Greek words, “Θεὸς” meaning
God and “φαινέιν” meaning to bring to light, appear, or show. A theophany
then is an appearing of God. Theophonic experiences in scripture assume
many forms, yet all seemto have a singular function. They communicate the
will of God to man. They provide man with a point of reference that man can
comprehend. In so doing, Godis demonstrating compassionfor the limitations
of the human mind to understand things that are beyond his ability to
comprehend. In some theophonic experiences, Godwill accommodateonly
man’s sense of hearing. One only heard the voice of God. God speaking to
Noahin Genesis 6 is just such an example. Another is Genesis 12 where God
spoke to Abraham. Sometimes, these theophanies would be accompaniedby
some type of material phenomenon such as fire, wind, or earthquake as in the
casesofMoses in Exodus 3, the nation of Israelin Exodus 13 and Elijah in
1Kings 19. Eachof these accompanying natural phenomena would appeal to a
broader range of physical sensesas Godsometimes chose to speak in these
things. Still, at other times, God chose to assume an anthropomorphic form as
in Genesis 18 when he appearedto Abraham in the company of two angels, all
in human form. Forfurther reference, one might examine these examples of
anthropomorphic theophanies. What appears in eachof these is the repeated
phrase “The Angel of Jehovah” 22:15-18;31:11-13;48:15-16, Joshua 5:13-15,
Judges 6:11-24, and Judges 13:15-23.
In eachexample where the phrase “The Angel of Jehovah” is used, God is
representedas the messengerofJehovah. The phrase “The Angel of Jehovah”
is only used to describe the spokesmanofdeity. This term is never applied to
anyone else in scripture. He is always functioning as the spokesmanofthe

divine triad. In eachcase,this is deity appearing in human form. In every
example, those to whom The Angel of Jehovahappearedalways understood,
at some point, that he was God and they honored him as such. The Angel of
Jehovahwill always assume divine authority in eachof these Old Testament
exemplars. He will always be seenserving as the agentof communication,
hence the term “The Angel of Jehovah.” He is angelic not in nature but in
function. In nature, he is God. In function, he is the messengerin the triadic
unity.
The apostle Paulpoints out in 1Corinthians 10:1-4 that Jesus was the Rock
who followedIsraelthrough the desert. Therefore, scripture shows us that
man has after a limited fashion, experiencedGod in varying degrees atthe
sensorylevel. He has seenand heard God. However, if what John is talking
about in verse eighteenis experiencing the essenceofGod, it is certainly true
that man has never lookedupon the unshielded essenceofthe Almighty. Of all
men, Mosesseems to have been granted the most intimate privilege of
experiencing the presence ofGod in his essence. In Exodus chapters 33 and
34, God allows all of his goodnessto pass before Moses while shielding him in
a rock and covering him with his hand. After God had passedby and declared
the name of Jehovah, he then removed his hand and the text says that Moses
was allowedto see his back or hind parts. Perhaps more properly, he saw
what was behind him. The LXX translation of this text reads “καὶ τότε ὄψῃ τὰ
ὀπίσω μου” – “and then you see the back, behind, or after me.” The ὀπίσω
does not refer to anything anthropomorphic but suggests the element of time.
Moses wouldsee only where God had been after he had passedby.
If “ἑώρακεν” is to be understood as an intellectuallimitation, this would seem
to fit better with the closing statement of this prologue. “He has explained
him.” The Greek word“ἐξηγήσατο” means to set forth in detail, to set forth in
language, to make known or to reveal(George V. Wagram’s Analytical Greek
Lexicon of the New Testament, 1983). This is the etymologyof our word
‘exegete’. In other words, “No man has understood or comprehended God at

any time. The only begottenSon who is in the bosomof the Father, he has
EXPLAINED him.” The Logos presents God to the mind of man through the
medium of human language in such a waythat man is now able to understand
something of the nature and characterofGod that he could never know from
his observationof the natural world. Only the one who came out of the very
presence ofGod could have done this.
In the 1980 printing of The Expositors Greek Testamentonthe gospelof John
p 692, the expositormakes an interesting observationin contrastto Meyer. He
says that “ἐξηγήσατο”refers to the “work” whichChrist accomplishedwhile
he was on earth. This emphasizes a particular function of the SecondPosition.
Having come from this eternalintimate relationship with the Father, he is
thus “equipped” to translate the mind of God to the mind of man. The linking
of these two minds is intended to create an isomorphic state of thinking. As we
see in verses 10-12,this response onthe part of man would be both positive
and negative. As man begins the process oflearning to think and reasonas
God, he will learn to re-symbolize his relationship both to God and to the
natural world. He will have to learn to think differently, to speak differently,
and to behave differently. Reality will take on a new definition. This would not
be met favorably among the majority of humanity, not in that generationnor
in this one.
oldhermit
1,91022 silverbadges1616bronze badges
add a comment

1
God, who was invisible, had become visible and had been seenby his people in
various ways (anthropomorphic visions, angelic visits) in sundry times in the
Old Testament. All appearancesofGod in the Old Testamentwas relatedto
Jesus Christ, the image of the invisible God.
In the New Testament, it was revealedthat only Jesus Christ had seenthe
invisible God (cf. John 1:18, 6:46). Seeing the Fathermeans ability to do the
same things as the Father: "The Son does whateverhe sees the Father is doing
(John 5:19)." Here the action of the Father is being imitated by the only
begottenSon who sees exactlywhathis Fatheris doing and the only begotten
Son does what the Father does in like manner. Τhis relationship shows the
Son is omnipotent and of the same nature with the Fatherwhom he can see
and imitate. The prologue of John tells us that Jesus Christ in his pre
incarnate state was both God and through whom all things came into being
(John 1:1, 1:3).
In the Book ofRevelation, Jesus Christhimself sent his messagethrough an
angel. Thus, the angelstands in the place of Jesus Christ as a representative.
This might be the case in the many instances of God appearing to men in the
form of a man and was calledan angelin the Old Testament. They had seen
the shaliach(agents)of the Word who was both God and only begottenGod
(John 1:1, 1:18).
It is also noteworthy that the Father is depicted as unseeable in the book of
Revelationand that only Jesus was visible (as the Lamb) on the throne of the
Father.

Justin Martyr in the secondcentury C.E. spoke ofthe angelwho appearedto
ancient Israelin the form of a man to be the pre incarnate Jesus Christ. Yet
Justin also explained that it was not the personof Jesus Christ himself but the
one who has the name "Jesus"in him, quoting Exodus 23:21. Hence, the angel
who claimed to be God in the form of a man was representing God the Son,
Jesus Christ.
On the other hand, God appearing in anthropomorphic visions like in Isaiah 6
was deemed to be the pre-incarnate vision of Jesus Christ himself according to
John. Isaiahsaw his [Christ's] glory.
In the Gospels, Jesus Christhimself acknowledgedthat he was the "one who
is like the son of man" in Daniel7. In the Old Greek (OG)of Daniel7:14, the
son of man was describedas "coming as the ancient of days" which identified
the sonof man as the LORD God himself. If this were the case, Jesus Christ
must also be the LORD God who appeared to Ezekielin the form of a man
(Ezekiel1:26).
Discussion
The angels of Jesus Christ, the only begottenGod, who appeared
representing him in the form of men on his behalf in the Old Testamentand in
the book of Revelationshould not be confusedas the same person as him.
Jesus Christ having a Shaliach angelshows that Jesus was the Godof gods,
the MostHigh, like the Father.
We do have many clearinstances of Jesus Christ himself appearing as a man
(theophany) in visions in the Old Testament. In these visions, Christ himself in
glory appears in the form of a man. In the Old Testament, visions of the
LORD God (YHWH) were visions of the Lord Jesus Christ.

In the New Testament, Jesus wasGodmanifest in the flesh permanently. In
him all the fullness of deity (θεοτης)dwells bodily (Colossians2:9).
Conclusion
God the Father appearedneither in the Old Testamentnor in the New
Testament. Godthe Fathernever took on a visible form either through
emissaries orvisions or incarnation. Only God the Son appearedvisibly in
both testaments and he appearedvarious ways in sundry times with the
incarnation as his final and permanent theophany.
Christ sends an angelas his emissaryand had his name in him (Exodus
23:21).
Christ appears in visions (in the form of a man or a lamb etc.).
Christ took on flesh and revealedhimself in the flesh at the incarnation
Note that God the Holy Spirit himself appeared , at leastonce, in the bodily
form (ειδος) of a dove at the baptism of Christ. This is another theophany.
edited Sep 12 at 18:54
Radz Matthew C. Brown
4,4942222silverbadges5252 bronze badges
add a comment

1
To interpret the passages youneed to apply the correcthermeneutics. In the
Old Testament, the Hebraic conceptof ‘representation’needs to be takeninto
account. That is, if a representative of an High standing official is standing
before you, it is as if that person themselves is there - and if there was a
written accountof the meeting, it would be written as if that High standing
person themselves stoodthere. Example, the multiple references to ‘the Lord’
is often a reference to the ‘angel of the lord’ - and, angels are representatives.
The point is, that where you ‘read’ the ‘Lord’, this needs to be correctly
interpreted.
Example, Exodus chapter 3 verse 2 clearlysays the angelof the lord was in
the burning bush - but further down the account(e.g. verse 7) it simple says
‘the LORD. And elsewhere is says it was Godhimself, (in verse 4 -‘God said
.....’). Where as all these were the Angel - a representative.
Same with Moses receiving the 10 commandments on Sinai, the Old
Testamentsays Mosesreceivedthem from the LORD, which many read as
God’, but nevertheless every single reference to this event in the New
Testamentclearlysays Moses receivedthe 10 commandments from Angels.
You need to apply the ‘correct’hermeneutics - which unfortunately
traditional interpretation does not. So for example, learning that the 10
commandments came via angels challengesmany - they have issues with those
New Testamentreferences.

Second, some of the references you quoted were visions. And Godcan be
‘seen’in a vision. Just as he could be seenin ‘a cloud’. Or, ‘felt’ as a presence.
(Shekinah Glory.)
The point being, all those references you alluded to (and the numerous
others.)can easilybe ‘correctlyinterpreted’ so as to maintain the integrity of
“no one can nor has ever seenGod.”.
edited Sep 25 at 13:28
user48152
Dave
96811 goldbadge11 silverbadge1212 bronze badges
Representationdoes not excuse the representative from receiving worship on
behalf of the represented, your whole theory crumbles all too quickly @Dave
– Nihil Sine Deo Sep 12 at 0:07
1
Was for your consideration. You’ve receiveda reasonable number of other
responses to consider. As for representationbeing a ‘theory’ - Jesus said‘if
you have seenme, you have seenmy father (God). And that’s exactlyhow
people see Godtoday, ‘in’ or ‘through’ believers. (That is - ‘see’Godvia
representation.)Forreference re: the Hebraic ’view’ of representation, search
on ‘drmsh.com’. – Dave Sep 12 at 1:16

once againthe representative is not entitled to receive worship on behalf of the
representedyet Jesus receivesworship – Nihil Sine Deo Sep13 at 3:30
@Dave a useful and appropriate answerconsidering the nonsensicalinput
that others have provided by reading more into the text than is warranted or
just making stuff up. – user48152 Sep25 at 13:36
add a comment
0
It is literally true that no man could see God and live. As a spirit creature
Christ is “the image of the invisible God” and “the exactrepresentationof his
very being”, yet a partial revealment of his glory was so intensely brilliant
that it blinded Saul of Tarsus, and sight returned only after a miracle of God.
(Acts 9:1-18; Col. 1:15; Heb. 1:3, NW) A full view of “the Father of the
celestiallights” would be more than human flesh could endure.—Jas. 1:17,
NW.
When the Bible speaks ofMoses orothers as seeing JehovahGod it means
that they see a manifestation of his glory, and this is usually given by means of
an angelic representative of the Almighty. Hence it is that Exodus 24:16
speaks of“the glory of the LORD” abiding upon Mount Sinai, rather than
Jehovahhimself, when Moses andothers were reported as seeing “the God of
Israel”. This “glory of the LORD” was due to the presence ofone of Jehovah’s
angels, for his glory and his angelare associatedtogether, as atLuke 2:9
(NW) when announcement of Jesus’birth was made to the shepherds:
“Suddenly Jehovah’s angelstoodby them and Jehovah’s glory gleamed
around them.”

We have direct testimony that Jehovahpersonally did not come down to
Mount Sinai and appearand talk to Moses anddeliver the Law to him. That
Jehovahappearedand spoke only representatively is shownby the following
scriptures. “You who receivedthe Law as transmitted by angels but have not
kept it.” “It was transmitted through angels by the hand of a mediator.” Paul
referred to the Law as “the word spokenthrough angels”. (Acts 7:53; Gal.
3:19; Heb. 2:2, NW) BecauseatSinai God did not speak with his own voice
but by that of his angelic representative, Exodus 19:19 states:“Mosesspake,
and God answeredhim by a voice.” The foregoing also enlightens us that it
was the back of Jehovah’s angelor glory that Mosessaw, andnot Jehovah
himself, as recorded:“When my glory passesby . . . I will take awaymy hand,
so that you may see my back, while my face shall not be seen.”—Ex. 33:22,23,
AT.
Another instance where God’s Word interprets itself for us on this matter is
the case ofMosesand the burning bush. Exodus 3:4, 6 states that “God called
unto him out of the midst of the bush” and “said, I am the God of thy father,
the Godof Abraham, the God of Isaac, andthe God of Jacob”. ButEx 3 verse
2 tells us that “the angelof the LORD appearedunto him in a flame of fire out
of the midst of a bush”. Hence Jehovahappearedand spoke only
representatively.
Again, when Jacobwrestledwith a man that was actually a materialized angel
of Jehovahhe was blessedwith a new name, that of Israel. Israelmeans
“ruling with God; soldier(wrestler) with God”;and Jacobcalledthe location
“Peniel”, meaning “face ofGod”, saying, “I have seenGod face to face.” (Gen.
32:24-30)But actually it was only Jehovah’s materialized angelthat he had
seenand wrestledwith, and who withheld his name, as was usual with such
materialized spirit creatures. Also, when an angelof God appearedto Manoah
and his wife they viewed this representative as God himself: “Then Manoah
knew that he was an angelof the LORD. And Manoahsaid unto his wife, We
shall surely die, because we have seenGod.”—Judg. 13:3-22.

The foremostrepresentative of God is Christ Jesus, andin his case also this
principle is confirmed. God is rightly referred to as the Creatorof all things,
yet we know from the Bible record that after he directly createdhis “only-
begottenSon” the remainder of the creationwork was performed by and
through that Son, in his capacityas the Logos or Word. But since he was
God’s representative and workmanin this creative activity, and empowered
by God to do it, God himself is spokenof as the Creatorof heavens and earth.
(Isa. 40:26, 28; John 1:10; Col. 1:16; Rev. 3:14) For similar reasons,and
because Jesus’course and speechon earth were so perfectly representative of
God, Jesus said:“He that has seenme has seenthe Fatheralso.” (John14:9,
NW)
Spirit creatures, angels, are able to behold the brilliance of God (Mt 18:10;Lu
1:19), an experience that no human eyes could endure, for Jehovahhimself
told Moses:“No man may see me and yet live.” (Ex 33:20)John said: “No
man has seenGodat any time.” (Joh 1:18) Therefore, when Jesus told his
disciple Philip: “He that has seenme has seenthe Father also” (Joh14:9), and
when the apostle John said: “He that does bad has not seenGod” (3Jo 11),
obviously they were speaking of seeing God, not with one’s physical eyes, but
with what the apostle Pauldescribed as ‘the eyes of the heart.’ (Eph 1:18)
Those who see with the eyes of the heart are those who have really come to
know God, appreciating his qualities, and that is why John could say: “He
that does not love has not come to know God, because Godis love.”—1Jo 4:8.
MATT SLICK
Has anyone seenGodor not?
Exodus 24:9-11, Exodus 33:11, Exodus 6:2-3; and John 1:18

Jesus was the only one to see the father

Jesus was the only one to see the father

Recommended

Recommended

More Related Content

What's hot

What's hot (20)

Similar to Jesus was the only one to see the father

Similar to Jesus was the only one to see the father (20)

More from GLENN PEASE

More from GLENN PEASE (20)

Recently uploaded

Recently uploaded (20)

Jesus was the only one to see the father