The Eleven regarded Jesus very highly. Notwithstanding they did not yet realize that He was such an accurate and full revelation of God the Father that to see Jesus was to see the Father. Philip asked for a clear revelation of the Father that would satisfy the Eleven. He apparently wanted Jesus to give them a theophany ( Exodus 24:9-10; Isaiah 6:1). People throughout history have desired to see God as He really is (cf. Exodus 33:18). Jesus in His incarnation made that revelation of the Father more clearly, fully, and finally than anyone else ever had ( John 1:14; John 1:18; John 12:45; cf. Hebrews 1:1-2). [source][source][source]
Context Summary
John 14:1-11 - Jesus, The Way, The Truth, And The Life
As He neared the end, our Lord could speak of little else than the Father. Heaven was His Father's house, where a prepared mansion awaits each of us, perfectly adapted to the peculiarities of our temperament. The yearning of the heart of man was truly set forth by Philip in his request to see the Father; but never before had it dawned upon human intelligence that the divine can find its supreme revelation in the simplicities and commonplaces of human existence. While Philip was waiting for the Father to be shown in lightning and thunder and the splendor of Sinai, he missed the daily unfolding of the life with which he dwelt in daily contact. To see Jesus was to see the Father. Nothing could more certainly prove the need of the Holy Spirit, by whom alone we can know the Lord. [source]
Chapter Summary: John 14
1Jesus comforts his disciples with the hope of heaven; 5professes himself the way, the truth, and the life, and one with the Father; 13assures their prayers to be effectual; 15requires obedience; 16promises the Comforter; 27and leaves his peace with them
Greek Commentary for John 14:8
Show us [δειχον ημιν] Philip now speaks up, possibly hoping for a theophany (Exodus 33:18.), certainly not grasping the idea of Jesus just expressed. [source]
John 14:22Not Iscariot [ουχ ο Ισκαριωτης] Judas Iscariot had gone (John 13:30), but John is anxious to make it clear that this Judas (common name, two apostles also named James) was not the infamous traitor. He is also called Thaddaeus or Lebbaeus (Mark 3:17; Matthew 10:3) and the brother (or son) of James (Luke 6:16; Acts 1:13). This is the fourth interruption of the talk of Jesus (by Peter, John 13:36; by Thomas, John 14:5; by Philip, John 14:8; by Judas, John 14:22). And not to the world Judas caught at the word εμπανιζω emphanizō in John 14:21 as perhaps a Messianic theophany visible to all the world as at the judgment (John 5:27.). He seems to suspect a change of plan on the part of Jesus (τι γεγονεν οτι ti gegonen hoti = how has it happened that). [source]
What do the individual words in John 14:8 mean?
Saysto HimPhilipLordshowustheFatherandit is enoughfor us
Greek Commentary for John 14:8
Philip now speaks up, possibly hoping for a theophany (Exodus 33:18.), certainly not grasping the idea of Jesus just expressed. [source]
Reverse Greek Commentary Search for John 14:8
See on Mark 3:18. For hints of his character see John 6:5, John 6:7; John 12:21sqq.; John 14:8, John 14:9. [source]
Judas Iscariot had gone (John 13:30), but John is anxious to make it clear that this Judas (common name, two apostles also named James) was not the infamous traitor. He is also called Thaddaeus or Lebbaeus (Mark 3:17; Matthew 10:3) and the brother (or son) of James (Luke 6:16; Acts 1:13). This is the fourth interruption of the talk of Jesus (by Peter, John 13:36; by Thomas, John 14:5; by Philip, John 14:8; by Judas, John 14:22). And not to the world Judas caught at the word εμπανιζω emphanizō in John 14:21 as perhaps a Messianic theophany visible to all the world as at the judgment (John 5:27.). He seems to suspect a change of plan on the part of Jesus (τι γεγονεν οτι ti gegonen hoti = how has it happened that). [source]