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John 14:9

(Is Christ declaring that He is God?)

“Jesus said to him, ‘Have I been with you such a long time, and do you not know me, Philip? He who has seen me has seen the Father. …”
(John 14:9 World English Bible, Emphasis mine)

ONE OF THE MOST frequently and favorite cited verses by proponents of the Christ-Is-God doctrine is John 14:9. They assert that, since Christ stated, “He who has seen Me has seen the Father,” this automatically implies that Christ is declaring Himself to be God and that He and the Father are one in essence and being. However, to accurately comprehend the true meaning of John 14:9, it is essential to first note that throughout the entire New Testament, Christ never claimed to be the same person as the Father. Furthermore, no writer in the New Testament referred to Him as the Father; rather, He is identified as “the Son of the Father,” indicating a distinct person from the Father and is always portrayed in the plural form, giving significance to a clear separation from the Father and Himself. So, the real question is, why did Christ say, “He who has seen Me has seen the Father?” What is the meaning of His words? Are the proponents of the Christ-Is-God doctrine correct in their assertion that Christ is claiming deity when He uttered those very words?

Before exploring the true meaning of Christ’s words, let us first examine the various biblical contradictions and conflicts Trinitarians have created for themselves by insisting on such a problematic position.

EXAMINING THE CONTEXT

1

To interpret literally, “He who has seen Me has seen the Father” would suggest two things. The first is that the Father looks exactly like the Lord Jesus Christ physically, and the Father is physical and tangible. This perspective would necessitate the conclusion that the Father is corporeal, possessing flesh and bones, and implies a Jewish identity. Secondly, this would insinuate that Christ is also the Father. Such an interpretation is not only an absurdity in itself because Christ is the “Son of the Father,” unless our Trinitarian friends would like to claim that Christ is the Son of Himself? Thus, Trinitarians greatly wrestle with this position and resort to various interpretations that are not only twisted but contort the scriptures to align with their doctrinal beliefs that are diametrically inconsistent with the teachings of Christ, the apostles, and many other biblical passages. To say that God can be seen, this alone contradicts these very words:
“Worship and glory belong forever to the eternal king, the immortal, invisible, and only God. Amen..”
(Reference: 1 Tim. 1:17 GWT, Emphasis Mine)

2

Not only is God invisible, but God is a spirit (Jn. 4:24), and what did Christ say distinguishing a spirit/God from Himself? Let us read:
“Behold My hands and My feet, that it is I Myself. Handle Me and see, for a spirit does not have flesh and bones as you see I have’.”
(Reference: Lk. 24:39 NKJV, Emphasis Mine)

3

God, Who is a spirit having no flesh and bones as Christ has Who distinguished Himself from a spirit/God, further validates that God can not be seen; what else did God declare regarding Himself? Let us read:
But He said, ‘You cannot see My face; for no man shall see Me, and live’.”
(Reference: Ex. 33:20 NKJV, Emphasis Mine)
Thus to adopt a literal interpretation of the notion that seeing Christ equates to seeing God raises significant theological concerns, particularly regarding the implications of divine visibility. If Christ is indeed God, one must confront the biblical fact that no one can see God and live, which creates an inherent problem for the trinitarian position. In addition, this stance also poses a contradiction to scripture, given that the true God is characterized as invisible—an understanding that even Trinitarians acknowledge.:
“…Trinitarians agree that the Father is invisible and does not have a physical body. Hence, Jesus could not have meant that by ‘seeing’ Him they were literally seeing the Father.”
“The same grammatical problem faces expositors in 2 Peter 1: 1. Henry Alford is one of many Trinitarians who argue that Jesus is not called ‘God’ in this verse. For him the absence of the article is outweighed here, as in Titus 2:13, by the much more significant fact that both Peter and Paul normally distinguish clearly between God and Jesus Christ.”
(Reference: https://christiandefense.org/oneness/john-149-and-the-oneness-pretext/, Emphasis Mine)
Furthermore, The Barnes’ Notes on the Bible, a Trinitarian commentary by Albert Barnes, the author, was a Presbyterian minister who held firmly to the traditional Christian doctrine of the Trinity had this to say regarding John 14:9:
“He that hath seen me – He that has seen my works, heard my doctrines, and understood my character. He that has given ‘proper attention’ to the proofs that I have afforded that I came from God.
“Hath seen the Father – The word ‘Father’ in these passages seems to be used with reference to the divine nature, or to God represented ‘as a Father,’ and not particularly to the distinction in the Trinity of Father and Son. …When Jesus says, ‘hath seen the Father,’ this cannot refer to the essence or substance of God, for He is invisible, and in that respect no man has seen God at any time. All that is meant when it is said that God is seen, is that some manifestation of him has been made, or some such exhibition as that we may learn his character, his will, and his plans. In this case it cannot mean that he that had seen Jesus with the bodily eyes had in the same sense seen God; …”
(Reference: The Barnes’ Notes on the Bible, Emphasis Mine)
Albert Barnes is unequivocally a Trinitarian, as evidenced by his theological assertions. However, a close reading of his commentary on John 14:9 reveals that the passage does not provide direct evidence that Christ is the Father or God despite his Trinitarian belief that Christ possesses deity. He clarified that the term “Father” is “not particularly to the distinction in the Trinity of Father and Son.” Furthermore, he stated, “‘When Jesus says, hath seen the Father,’ this cannot refer to the essence or substance of God, for He is invisible, and in that respect no man has seen God at any time.” And “In this case it cannot mean that he that had seen Jesus with the bodily eyes had in the same sense seen God.” Consequently, even among Trinitarian scholars, not all harmonize with the interpretation of Christ’s deity by using this passage.

UNLOCKING ITS TRUE MEANING

To understand the true meaning behind Christ’s words, let us cite the preceding passage that led up to Christ’s statement, “He who has seen me has seen the Father.” Let us cite verse 7 of the same chapter from the Worsley New Testament:

“If ye had known me, ye would have known my Father also: and from henceforth ye do know Him, and may be said to have seen Him.“

(Reference: Jn. 14:7 Worsley New Testament, Emphasis Mine)

In this passage, we clearly observe a distinction and separation between Christ and His Father, a plural illustrated by the word “also,” which refers to a second entity—Father—when Christ states, “If ye had known me, ye would have known my Father also.” Furthermore, the words “and may be said to have seen Him;” the phrase “maybe said” demonstrate that the Worsley New Testament supports that one does not literally see the Father when seeing Christ; instead, it implies an alternative understanding that is clarified in verse 10. So what do we perceive when we see Christ, which means we know the Father? The scriptures will provide the answer in verse 10:
“Do you not believe that I am in the Father, and the Father is in Me? The words I say to you I do not say on My own initiative or authority, but the Father, abiding continually in Me, does His works [His attesting miracles and acts of power].”
(Reference: Jn, 14:10 AB, Emphasis Mine)
And for further clarification, let us read this same passage from The Remedy NT
“Don’t you believe that I am in complete unity with the Father–in mind, heart, attitude, character, method, disposition, principle and will–and the Father is in unity with me? The words I speak are not my own ideas or methods, but are the exact thoughts of my Father whose character and principles live in me. His work is being carried out through me.“
(Reference: Jn. 14:10 Remedy New Testament, Emphasis Mine)
Therefore, when we see Christ, we see the Father by means of the works, miracles and power which God carries out through Christ! This is the true meaning of “He who has seen me has seen the Father”! The very reason Christ is in the Father and the Father in Him. Furthermore, Christ clearly stated,  “The words I say to you I do not say on My own initiative or authority,” or from the Remdy NT: “The words I speak are not my own ideas or methods, but are the exact thoughts of my Father whose character and principles live in me. His work is being carried out through me.” This further demonstrates the difference between God and Christ not being equal in power, for it is God who carries out His works through Christ. If Christ were the true God, the power would be inherited because God is the source of all power (Rom. 13:1 Lamsa).  There is no need for all the theatrics because God is all-powerful (Isa. 44:6 CEV). If Christ were indeed the true God, it would be unnecessary for Him to receive a source of power, as His divinity would inherently preclude such a requirement. Furthermore, Christ declared:

“I can do nothing on my own. I judge as God tells me. Therefore, my judgment is just, because I carry out the will of the one who sent me, not my own will.”

(Reference: Jn. 5:30 NLT, Emphasis Mine)

These words of Christ completely shut the door on any Trinitarian interpretation when one truly understands the actual definition of the Trinity, which asserts that each part of the Godhead is 100% equal with each other. In fact, Christ Himself further apposes this when He declared:

“You heard Me tell you, I am going away and I am coming [back] to you. If you [really] loved Me, you would have been glad, because I am going to the Father; for the Father is greater and mightier than I am.”

(Reference: John 14:28 AMPC, Emphasis Mine)

Despite this overwhelming biblical evidence of the trinitarian’s misunderstanding of John 14:9 and the disparity of power and equality between Christ and His Father, many yet argue that God is in Christ; therefore, He must be God because Christ stated, “Believe me when I say that I am in the Father and the Father is in me…” (Jn. 14:11 NIV). But the question is, does this mean that Christ is God because God, who is none other than the Father, is in Christ? If this were the case, would our Trinitarian friends concur that true Christians are also God? Let us read:


“When that day comes, you will know that I am in my Father and that you are in me, just as I am in you.”

(Reference: Jn. 14:20 GNT, Emphasis Mine)

Hence, Christ is in His Father (not the Father of Himself), and the Father is in Him just as the true Christians are in Christ and He in them. This does not make us any more of a true God than Christ being in His Father and His Father in Him.  Thus, if Christ is God and He is in us by applying the same Trinitarian reasoning above, would that not imply that the True Christians must also be God? Oh, the irony of such logic!

IN CONCLUSION

1

Truly, there is absolutely no evidence for a “trinitarian” inference of John 14:9. The real meaning demonstrates that the Father is doing His work in Jesus because the Father (God) performed many miracles, wonders, and signs THROUGH Jesus Christ. Thus, this is the reason why Jesus said “He who has seen Me has seen the Father.” The miracles, wonders, and signs seen in Christ are those that God performed through Him.

2

True Christians are also in Christ, and Christ is in them. This dynamic does not elevate our status to deity, just as Christ is in the Father and the Father in Him does not imply that He is the Father Himself or God. Consequently, if we accept the Trinitarian framework that posits Christ as God and recognizes His presence within us as we exist in Christ, then it follows logically that true Christians would also be considered God. However, the irony of this conclusion stems from the flawed premise on which it is based.

3

Albert Barnes, a Trinitarian and author of The Barnes’ Notes on the Bible commentary reveals that the passage does not provide direct evidence that Christ is the Father or God despite his Trinitarian belief that Christ possesses deity. He clarified that the term “Father” is “not particularly to the distinction in the Trinity of Father and Son.” Furthermore, he stated, “‘When Jesus says, hath seen the Father,’ this cannot refer to the essence or substance of God, for He is invisible, and in that respect no man has seen God at any time.” And “In this case it cannot mean that he that had seen Jesus with the bodily eyes had in the same sense seen God.” Consequently, even among Trinitarian scholars, not all harmonize with the interpretation of Christ’s deity by using this passage.

4

Trinitarians conveniently dismiss that Christ of Himself can do nothing and that the will He carries out is not His own but the Father’s. Additionally, Christ declared that the Father is greater and mightier than He is, a problematic position that Trinitarians wrestle with within their theology.

5

Furthermore, no writer in the New Testament referred to Christ as the Father; rather, He is identified as “the Son of the Father,” and the “Son of God” indicating a distinct person from the Father and is always portrayed in the plural form, giving significance to a clear separation from the Father and Himself. To say Christ is God, one will need to submit to the absurdity that He is also the Son of Himself. No sincere Trinitarian will voice that to be the case. In fact, they refer to the Trinity as a “wonderful mystery” and that “no one understands it.”:

“The Trinity is a wonderful mystery. No one understands it. The most learned theologian, the holiest Pope, the greatest saint, all are mystified by it as a child of seven.” (God and Myself by Martin J. Scott, S.J., p. 118, Emphasis Mine)

6

WE KINDLY EXTEND our visitors an invitation to explore the pristine, unadulterated teachings of Christ and His apostles as they were taught in the first-century Church Of Christ:

The Truth about God and Jesus Christ

SUPPORTERS OF THE BELIEF in the divinity of Christ, also known as the Christ-is-God or the God-man doctrine, assert that God exists as a trinity consisting of the Father, Son, and Holy Spirit. Although they are three in nature and considered distinct beings, proponents maintain that they form a single God. The concept of the Trinity lacks explicit biblical endorsement; thus, proponents often argue that it represents a profound mystery beyond human comprehension and should be accepted by faith alone.
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