John 14:7

If the Jews, who wished to be separated from Christ, asked where He was going, much more would the disciples, who wished never to be separated from Him, be anxious to know it. So with much love, and, at the same time, fear, they proceed to ask: Thomas said to Him, Lord, we know not where you go; and how can we know the way?

Our Lord had said that they knew both, Thomas says that they knew neither. Our Lord cannot lie; they knew not that they did know. Our Lord proves that they did: Jesus said to Him, I am the way, the truth, and the life.

As it He said, I am the way, whereby you would go; I am the truth, whereto you would go; I am the life, in which you would abide. The truth and the life every one understands; but not everyone has found the way. Even the philosophers of the world have seen that God is the life eternal, the truth which is the end of all knowledge. And the Word of God, which is truth and life with the Father, by taking upon Him human nature, is made the way. Walk by the Man, and you will arrive at God. For it is better to limp on the right way, than to walk ever so stoutly by the wrong.

For He who is the way does not lead us into devious courses out of the way; nor does He who is the truth deceive us by falsehoods; not does He who is the life leave us in the darkness of death.

When you art engaged in the practical, He is made your way; when in the contemplative, He is made your truth. And to the active and the contemplative is joined life: for we should both act and contemplate with reference to the world to come.

They knew then the way, because they knew He was the way. But what need to add, the truth, and the life? Because they were yet to be told whither He went. He went to the truth; He went to the life. He went then to Himself, by Himself. But did you leave Yourself, O Lord, to come to us? I know that you took upon you the form of a servant; by the flesh you came, remaining where you were; by that you returned, remaining where you had come to. It by this then you came, and returned, by this you were the way, not only to us, to come to you, but also to Yourself to come, and to return again. And when you went to life, which is Yourself you raised that same flesh of Your from death to life. Christ therefore went to life, when His flesh arose from death to life. And since the Word is life, Christ went to Himself; Christ being both, in one person, i.e. Word-flesh. Again, by the flesh God came to men, the truth to liars; for God is true, but every man a liar. When then He withdrew Himself from men, and lifted up His flesh to that place in which no liar is, the same Christ, by the way, by which He being the Word became flesh, by Himself, i.e. by His flesh, by the same returned to Truth, which is Himself, which truth, even amongst the liars He maintained to death. Behold I myself, if I make you understand what I say, do in a certain sense go to you, though I do not leave myself. And when I cease speaking, I return to myself, but remain with you, if you remember what you have heard. If the image which God has made can do this, how much more the Image which God has begotten? Thus He goes by Himself, to Himself and to the Father, and we by Him, to Him and to the Father.

For if, He says, you have Me for your guide to the Father, you shall certainly come to Him. Nor call you come by any other way. Whereas He had said above, No man can come to Me, except the Father draw him, now He says, No man comes to the Father but by Me, thus equaling Himself to the Father. The next words explain, Where I go you know, and the way you know. If you had known Me, He says, you should have known My Father also; i.e. If you had known My substance and dignity, you would have known the Father’s. They did know Him, but not as they ought to do. Nor was it till afterwards, when the Spirit came, that they were fully enlightened. On this account He adds, And from henceforth you know Him, know Him, that is, spiritually. And have seen Him, i.e. by Me; meaning that he who had seen Him, had seen the Father. They saw Him, however, not in His pure substance, but clothed in flesh.

How can our Lord say, If you had known Me, you should have known My Father also; when He has just said, Where I go you know, and the way you know? We must suppose that some of them knew, and others not: among the latter, Thomas.

Or thus: When it is said that the Son is the way to the Father, is it meant that He is so by His teaching, or by His nature? We shall be able to see from what follows: If you had known Me, you should have known My Father also. In His incarnation asserting His Divinity, He maintained a certain order of sight and knowledge: separating the time of seeing from that of knowing. For Him, who He said must be known, He speaks of as already seen: that henceforward they might from this revelation have knowledge of the Divine Nature which they had all along seen in Him.

2. And again, the Lord replied to Philip, who wished to behold the Father, “Have I been so long a time with you, and yet thou hast not known Me, Philip? He that sees Me, sees also the Father; and how sayest thou then, Show us the Father? For I am in the Father, and the Father in Me; and henceforth ye know Him, and have seen Him.” To these men, therefore, did the Lord bear witness, that in Himself they had both known and seen the Father (and the Father is truth). To allege, then, that these men did not know the truth, is to act the part of false witnesses, and of those who have been alienated from the doctrine of Christ. …

3. He is therefore one and the same God, who called Abraham and gave him the promise. But He is the Creator, who does also through Christ prepare lights in the world, [namely] those who believe from among the Gentiles. And He says, “Ye are the light of the world;” that is, as the stars of heaven. Him, therefore, I have rightly shown to be known by no man, unless by the Son, and to whomsoever the Son shall reveal Him. But the Son reveals the Father to all to whom He wills that He should be known; and neither without the goodwill of the Father nor without the agency of the Son, can any man know God. Wherefore did the Lord say to His disciples, “I am the way, the truth, and the life and no man cometh unto the Father but by Me. …

But there were some who even then did not understand. For Thomas, who was so long incredulous, said: “Lord, we know not whither Thou goest; and how can we know the way? Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me. If ye had known me, ye would have known the Father also: but henceforth ye know Him, and have seen Him.” And now we come to Philip, who, roused with the expectation of seeing the Father, and not understanding in what sense he was to take “seeing the Father,” says: “Show us the Father, and it sufficeth us.” Then the Lord answered him: “Have I been so long time with you, and yet hast thou not known me, Philip?” Now whom does He say that they ought to have known? for this is the sole point of discussion. …

Hereto also I will add that view wherein the heretic, while he rejoices as if at the loss of some power of seeing special truth and light, acknowledges the total blindness of his error. For again and again, and frequently, he objects that it was said, “Have I been so long time with you, and do ye not know me, Philip? He who hath seen me, hath seen the Father also.” But let him learn what he does not understand. Philip is reproved, and rightly, and deservedly indeed, because he has said, “Lord, show us the Father, and it sufficeth us.” For when had he either heard from Christ, or learnt that Christ was the Father? although, on the other hand, he had frequently heard, and had often learned, rather that He was the Son, not that He was the Father. …

Ver. 7 . “If ye had known Me, ye should have known My Father also; and from henceforth ye know Him, and have seen Him”?

[1.] The Prophet said to the Jews, “Thou hadst the countenance of a harlot, thou wert shameless towards all men.” ( Jer. iii. 3 , LXX.) Now it seems fitting to use this expression not only against that city, but against all who shamelessly set their faces against the truth. For when Philip said to Christ, “Show us the Father,” He replied, “Have I been so long time with you, and hast thou not known Me, Philip?” And yet there are some Who even after these words separate the Father from the Son. What proximity dost thou require closer than this? Indeed from this very saying some have fallen into the malady of Sabellius. But let us, leaving both these and those as involved in directly opposite error, consider the exact meaning of the words. “Have I been so long time with you, and hast thou not known Me, Philip?” He saith. …

Against X. The unchangeable nature was not changed into nature of flesh, but assumed human nature and set it over the common high priests, as the blessed Paul teaches in the words, “For every high priest taken from among men is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins: who can have compassion on the ignorant and on them that are out of the way; for that he himself also is encompassed with infirmity. …

18. So we have made our reply to the folly of our violent opponents, merely to prove the emptiness of their falsehoods and so prevent them from misleading the unwary by the error of their vain and foolish statements. But the faith of the Gospel did not of necessity require our answer. The Lord prayed on our behalf for our union with God, but God keeps His own unity and abides in it. It is not through any mysterious appointment of God that they are one, but through a birth of nature, for God loses nothing in begetting Him from Himself. They are one, for the things which are not plucked out of His hand are not plucked out of the hand of the Father, for, when He is known, the Father is known, for, when He is seen, the Father is seen, for what He speaks the Father speaks as abiding in Him, for in His works the Father works, for He is in the Father and the Father in Him. …