Quoted:
If you've seen the Jesus you've seen the Father. He is made in his image. The images that are forbidden were directly related to Baal, and statues that were being worshiped.
Exodus 20:4
Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the eart
Exodus 32:8 They have been quick to turn away from what I commanded them and have made themselves an idol cast in the shape of a calf. They have bowed down to it and sacrificed to it and have said, 'These are your gods, O Israel, who brought you up out of Egypt.'
Images and worship of other gods is forbidden. Also, even though you may make an image of God, it's not to be worshiped in and of itself, but used as a reminder to us and in an aid to bring ourselves closer to him. He is our Father, and just exactly like ourselves as parents, what he wants most is a relationship and love and respect from us, his children.
Philip said to Jesus, "Lord, show us the Father. That is all we need."
Jesus answered, "Philip, I have been with you for a long time. So you should know me. The person that has seen me has seen the Father too. So why do you say, 'Show us the Father'? Do you truly believe that I am in the Father and the Father is in me? The things I have told you don't come from me. The Father lives in me, and he is doing his own work. Believe me when I say that I am in the Father and the Father is in me. Or believe because of the miracles I have done." (ERV) Full Text
We can't see God the Father because he exists in a different dimension, and we have to pass from our earthly bodies back into our spiritual state to see him.
No man has see the Father: John 6:46 No one has seen the Father except the one who is from God; only he has seen the Father.
-John 1:18 No man has seen God at any time, the only begotten Son, which is in the bosom of the Father, he has declared him.
God is ONE.
Trinity is a man made doctrine:
Neither the word Trinity nor the explicit doctrine appears in the New Testament, nor did Jesus and his followers intend to contradict the Shema in the Hebrew Scriptures: “Hear, O Israel: The Lord our God is one Lord” (Deuteronomy 6:4). The earliest Christians, however, had to cope with the implications of the coming of Jesus Christ and of the presumed presence and power of God among them—i.e., the Holy Spirit, whose coming was connected with the celebration of the Pentecost. The Father, Son, and Holy Spirit were associated in such New Testament passages as the Great Commission: “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit” (Matthew 28:19); and in the apostolic benediction: “The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all” (2 Corinthians 13:14). Thus, the New Testament established the basis for the doctrine of the Trinity.
The doctrine developed gradually over several centuries and through many controversies. Initially, both the requirements of monotheism inherited from the Hebrew Scriptures and the implications of the need to interpret the biblical teaching to Greco-Roman religions seemed to demand that the divine in Christ as the Word, or Logos, be interpreted as subordinate to the Supreme Being. An alternative solution was to interpret Father, Son, and Holy Spirit as three modes of the self-disclosure of the one God but not as distinct within the being of God itself. The first tendency recognized the distinctness among the three, but at the cost of their equality and hence of their unity (subordinationism); the second came to terms with their unity, but at the cost of their distinctness as “persons” (modalism). It was not until the 4th century that the distinctness of the three and their unity were brought together in a single orthodox doctrine of one essence and three persons.
The Council of Nicaea in 325 stated the crucial formula for that doctrine in its confession that the Son is “of the same substance [homoousios] as the Father,” even though it said very little about the Holy Spirit. Over the next half century, Athanasius defended and refined the Nicene formula, and, by the end of the 4th century, under the leadership of Basil of Caesarea, Gregory of Nyssa, and Gregory of Nazianzus (the Cappadocian Fathers), the doctrine of the Trinity took substantially the form it has maintained ever since. It is accepted in all of the historic confessions of Christianity, even though the impact of the Enlightenment decreased its importance.- Encyclopedia Britanica