John 1:45-51

EXPLANATORY AND CRITICAL NOTES

John 1:45. Nathanael = Theodorus. The gift of God (נְתַנְאֵל). Probably this is the disciple mentioned afterward as Bartholomew (Matthew 10:3). How quickly did those early followers of Jesus discover the marks of true discipleship! Philip was no sooner convinced than he sought Nathanael. Jesus from Nazareth.—It is not implied that the Evangelist was ignorant of the fact that Jesus was born in Bethlehem: he is only reporting Philip’s words.

John 1:46. Nazareth was not apparently a place particularly distinguished, whilst the religious character of the inhabitants seems to have been a sort of unreasoning, not to say bigoted, Jewish orthodoxy (Luke 4:29). But probably a little of the scorn of an inhabitant of a neighbouring village, which plumed itself on being as good or better than Nazareth, may account for this language of Nathanael. But see also John 7:52.

John 1:47. No guile.—Not a Jacob, a supplanter, a man of guile; but an Israel, one who recognises his condition, and through prayer prevails with God (Hosea 12:4). As Jacob’s character was changed, so his true descendants have no affinity with that side of his character by which he was known as the “Supplanter.”

John 1:48. Whence knowest Thou me?—The reply shows that Nathanael was not prepared to receive Jesus without some further testimony than that of Philip. The fig tree (1 Kings 4:25; Zechariah 3:10).—Equivalent to home. Under the fig tree in garden or vineyard was probably a place sacred to meditation (Luke 13:6). I saw thee, etc. (John 1:49).—Nathanael realised that his most secret and sacred thoughts were known by this Person in whose presence he stood. Who could He be but the very Searcher of hearts Himself? “Thou art the Son of God”—therefore the King of Israel, the promised Messiah-King (Psalms 2:2; Psalms 2:6; Psalms 2:12).

John 1:50. Jesus answered, etc.—This is not a question; it is rather a recognition by our Lord of the fact of Nathanael’s faith, leading Him to give the assurance to Nathanael and the other disciples present that their faith would be still more fully and gloriously confirmed.

John 1:51. Verily, verily (Ἀμὴν�).—This formula is found twenty-five times in this Gospel. “Thence is derived the title of Jesus, the Amen (Revelation 3:14). This word (from אמן firmum fuit) is, properly speaking, a verbal adjective, firm, worthy of faith … the repetition implies a doubt to be overcome in the mind of the hearer” (Godet). Angels, etc.—“Angels are instruments of divine power in the domain of nature (see the angel of the waters, Revelation 16:5; of the fire, John 14:18). This saying refers therefore to phenomena which, while passing in the domain of nature, are due to a causality superior to the laws of nature. Can Jesus characterise His miracles more clearly without naming them?” (Godet). The reference is evidently to Jacob’s dream (Genesis 28:12). But we must not exclude the appearance of angelic visitants in Gethsemane, at the Resurrection, and the Ascension.

MAIN HOMILETICS OF THE PARAGRAPH.— John 1:45

Nathanael, the guileless disciple.—Philip of Bethsaida, on receiving the divine call, at once obeyed. And like all true disciples of Jesus, the longer he companied with Him, the more blessed did His intercourse become, until he found Jesus clearly revealed to him as “He of whom Moses in the law and the prophets did write.” And like all other true disciples, he found that it was impossible to keep this “good news” to himself alone. He must make it known to others. Meeting with a friend, one Nathanael, an inhabitant of the village to which Jesus was going—Cana—he told. him the joyful news. In this Nathanael a type of man meets us different from any of the other disciples yet mentioned. He was a man of pious disposition and devotional feeling, perhaps with a considerable leaning toward Rabbinic and Pharisaic ideas concerning Messiah and His kingdom (John 1:46). Above all, he seems to have been a man transparently honest and open, “an Israelite indeed without guile.” Probably he is the same as Bartholomew (see Explanatory Notes). It is easy to understand that his surname might be son of Ptolemœus. Under the name Nathanael he is mentioned only once again (John 21:2). From the narrative we learn that Nathanael was:—

I. A true Israelite waiting and praying for “the consolation of Israel” (Luke 2:25).—

1. Before Philip called him (John 1:48) he was engaged, apparently in prayerful meditation, under the fig tree. This fig tree was most likely in a retired spot in his garden or vineyard (Luke 13:6), under whose shade he retired in the hot March day for uninterrupted communion.

2. What his thoughts were precisely, what turn they took on that particular day, is not directly revealed; but if it may be surmised from Philip’s words, then it must have been on that supreme subject which the Mosaic economy with its sacrifices, and the prophets in their predictions, all pointed to. In spite of training and prepossessions, he may have been coming to realise that the Messianic hopes of his time were little in accord with what was revealed in the law and prophets concerning the Messiah. It may have cost him a pang to break even in thought with traditional opinion; but he was a man too honest and sincere not to follow the guidance of truth, when it was clearly revealed.
3. There may have been other and personal thoughts and feelings, personal dealings with God, secret and solemn; but this question of questions to the pious Jew would not, it may be safely assumed, be far away.

II. Nathanael was further careful in discriminating the claims of one described to him as the Messiah.—

1. While revolving these thoughts in his mind his friend Philip, evidently brimful of intelligence of some sort, met him. After exchange of greetings, and inquiry as to each other’s doings, Philip, no doubt without delay, spoke on the subject of which his mind and heart were full.
2. Strange, was this a reply to his prayers, a clearing up of his difficulties, the realisation of his hopes? What did Philip say? “Jesus of Nazareth, the son of Joseph!” Oh, impossible! Where was there any promise regarding Messiah connected with Nazareth?—above all places Nazareth, unnoted in the sacred writings, not even equal to his own Cana! Hence his in part disappointed and melancholy, in part pitying, reply to his more simple friend: “Can any good thing come out of Nazareth?”
3. But his simply believing friend is not to be daunted. He is aware of his own inability to reason this Nathanael into belief. But there is a better way, a way sure of success. So he says to his friend, “Come and see!” The best counsel that could have been given. The weightiest proof of Christianity is personal experience of the blessedness of personal knowledge of Christ, and of participation in His life. In knowing Him in reality we know all. Nathanael, being an earnest man really seeking for truth, did not answer: “What need! He, whatever He is, cannot be Messiah if He is from Nazareth. Is not Christ to be born at Bethlehem?” Like the honest man he was, he would not take information on so momentous a subject on second hand, he would see for himself. There might be a mistake somewhere; his friend’s information might prove to be defective. He would see this new claimant of the Messiahship. The wonderful things related by Philip as having been said by John the Baptist (an upright, incorruptible man, a true prophet!) might be the prelude to some extraordinary revelation. If however this Jesus were not what He apparently claimed to be, it would be a friend’s duty to seek to rescue Philip from his delusion.

III. Nathanael’s earnest confession.—

1. As the two friends came into the presence of Jesus, Nathanael was astonished at the greeting which fell on his ears: “Behold an Israelite indeed,” etc. He saw his character laid bare in a sentence. We are not to think that there was anything like a want of modesty in Nathanael accepting without disclaimer this description of himself. It was the goal of character he had set before him, to be an earnest, candid seeker after truth. There was no false modesty about the man, any more than there was about the apostle Paul when he said, “I have lived in all good conscience,” etc. (Acts 23:1). “Whence knowest Thou me?” is his astonished inquiry.

2. The answer fills him with still deeper surprise, even with awe, finally deepening to conviction. Who was this whose eye marked him in his most secret moments, who penetrated into the recesses of his thought, and read at a glance character and life (John 1:47)? This must be none other than the Searcher of hearts (1 Samuel 16:7; 1 Chronicles 28:9; Jeremiah 17:10). Philip’s words, this strange greeting and stranger reading of his life, and the personal authority Jesus exerted on all good and earnest men who came under His influence, combined with overwhelming force to carry home conviction to the mind and heart of Nathanael, so that in assurance and reverence he cried, “Rabbi, Thou art the Son of God,” etc. (John 1:49).

3. The answer of Jesus is a gracious promise of a higher revelation still of His Messiahship to all His disciples—a promise first made in type at Bethel. Through Christ’s incarnation the stairway uniting earth and heaven, humanity and God, was completed, and through “the new and living way” all blessings, angelic and others, would come to man (John 1:51).

HOMILETIC NOTES

John 1:48. Spiritual conflict.—The Jews, like other Easterns, loved to meditate and study the sacred word under the shadow of some spreading tree; to engage in prayer and spiritual conflict (as our great Example did, Luke 22:39), or in intercourse with friends in some quiet retreat, under the open heaven, and surrounded by the sights and sounds of nature.

1. There must have been some special conflict, or the debating of some special question, in the mind of Nathanael on this particular occasion, as the sequel shows—something known to himself and to God alone.
2. Every earnest honest man will, like Nathanael, have his fig tree, or its equivalent, some haven of quiet retreat in which the momentous questions of life, of time and eternity, may occupy the mind in meditation and prayer. And it is well for men to be honest, thoroughly guileless and honest, with themselves at such times; for there is Another present, though unseen, who marks each secret thought, etc.

“He sees my wants, allays my fears,
And counts and treasures up my tears.”

So it was with Nathanael, and how blessed was the result!

3. But whether men follow Nathanael’s example or not, the Searcher of hearts can read their secret thoughts. What would He say to us were we to come before Him now? what will He say when we do stand before Him? In view of this, “what manner of persons ought ye to be,” etc. (2 Peter 3:10).

John 1:45. Natural and spiritual growth.—

1. The law of nature is said to be development; in the spiritual world it is called the new birth. In the stillness, but not without pain, does the New Man behold the light of a new day. On Nathanael’s forehead, as he tarried in loneliness under the fig tree, there lay the rosy beams of a new day, the light of eternity.

2. It must have been a great hour that then struck for him, when the Lord, reminding him of an inward condition, and not of an external circumstance merely, unveiled to himself the astonished and agitated man: “I saw thee,” etc. No, it was no hour occupied by vain dreaming, by impure imaginings or burning desires for honour, that had passed there, “under the fig tree,” beneath the watchful gaze of the Lord. The greeting, “Behold an Israelite,” etc., points to a sacred, decisive occurrence in the breast of Nathanael.

3. The name Israelite, when all called Israel were not really of Israel, speaks of a spiritual affinity with Jacob.

4. The phrase In whom is no guile refers to such as follow the footsteps of David, as the latter from individual experience cried, “Blessed is the man whose transgression is forgiven,” etc. (Psalms 32:1), because the secret curse is removed—all guile freely and fully confessed and repented of. Nathanael was an Israelite indeed because in solitariness he had striven like Israel, confessed and repented like David. And behold the greeting of the Lord is the assurance of forgiveness, is the proclamation of a new condition in truth, freedom, and activity. Brethren, the Israelite indeed finds, acknowledges, and prays to the true King of Israel, “Rabbi, Thou art the Son of God, Thou art the King of Israel!”—Dr. R. Kögel.

John 1:50. Ancient visions realised.—Jesus said to Nathanael, “Because I said unto thee, I saw thee under the fig tree,” etc. Jacob’s dream of the heavenly ladder has become a reality. The Son of man unites and reconciles heaven and earth; His angels carry the needs and prayers of believers up, and bring answers and aid down, this ladder. How the water becomes wine? No, thou wilt see greater things than these! Thou wilt see how Jesus comes with “water and blood”; how He who dies on the cross rises from the grave and ascends into heaven! And greater still than this, thou wilt at last be like Him, changed into His image from one degree of glory to another. With such sacred prospects Nathanael begins his public career. And Nathanael’s outward activity as an apostle would have been neither so hidden nor so fruitful, had not his life as a disciple been so retiring and receptive.—Idem.

ILLUSTRATIONS

Phases of discipleship.—The closing verses of this chapter carry us back to the early dawn of Christianity, and it is there we shall learn much concerning the true method of regarding it and the law of its progress. And one of the first things that strikes us is that while each disciple was led to Jesus in a different way, while each had different peculiarities of temperament and forms of belief, yet they each found in Christ Him for whom their souls had been longing. John and Andrew, the two disciples of the Baptist, heard their master speak of Christ as the “Lamb of God,” and at once followed Him. The words of the stern prophet of the wilderness having roused in them the sense of sin, they sought the Sin-bearer, and believed in Jesus as the One who should fulfil that deep necessity. On the other hand, the impetuous Peter, expecting the Messiah, and eager for His advent, was led by his brother to Christ, and with characteristic ardour followed Him. Philip, called by Christ Himself, feeling His mighty and mysterious influence, advanced in faith beyond them all, and proclaimed that that was He of whom prophecy for ages had been telling. And Nathanael, with his reflective, devout, guileless nature, found One who had read his devotional thoughts, and confessed Him to be the Son of God. Led by such different experiences, their faith was simply this: He whom their own spirits had been looking for had come, and because He fulfilled their necessities they believed He was the Christ. Marked by these strong differences of temperament, which always give rise to different forms of belief, they had yet one faith in common—faith in the living Christ. It was in that quiet simplicity, with that simple belief in a personal Saviour, that the great Christian age began.—E. L. Hull, B.A.

“Thou shalt see greater things than these.”—“And He said unto him, Verily, verily, I say unto you, Hereafter ye shall see heaven open,” etc. The reference here seems to be to the vision of Jacob, and that vision helps us to understand Christ’s meaning. Christ declares the ancient dream to be fulfilled by faith in Him. The patriarch at Bethel found God near to him as his friend and guide, found the earth where he lay “a dreadful place,” and found the spiritual world close to him. These three things are actually realised by Christian faith—these are the “greater things” that follow its dawning:—

1. The felt presence of God.—As to Jacob heaven was opened and the Eternal near, so to the Christian heaven is unveiled and God revealed. To the eye of faith the Son of man becomes the ladder between earth and heaven on which the angels of God ascend and descend. This is the consummation of faith. It does not come suddenly, but as the soul advances in the divine life, sin’s harsh discords die, the clouds which once veiled the heaven roll away, disclosing the smile of love and pity in the eternal countenance, and the believer walks with God as with a friend.

2. The sacredness of life.—“And Jacob was afraid and said,” etc. The dream vision made him feel the sacredness of life. Again, this suggests a result of faith. Man naturally feels his nature defiled; faith in Christ, who wore it, transforms it into a sacred thing. In the light of that faith all life becomes glorified.

3. Union with the angelic world.—“The angels of God ascending,” etc. To the unbeliever that world is a myth—he sees nothing beyond the material sphere; but were he convinced of its existence the belief would be terrible. We feel instinctively that sin has excluded us from that “glorious brotherhood.” But Christ brings us into it once more. Faith sees in Him the Son of man as our brother and representative there, uniting us with “the principalities and powers in the heavenly places.”

We have greater things yet to see. Another world is dawning, its sights and sounds are near. Nothing but the veil of the body hides us from its scenes. We long sometimes for the land of constant spring, of mountain grandeur, and southern beauty. My friends, great lands are coming. We long for the glorious companionships of the past, of the great dead, of our own friends; we shall know them if we are “counted worthy to obtain that world.” Therefore fight on. There are many weary conflicts before you yet, but “add to your faith patience,” and you shall see the “greater things” when the lamps of faith and hope expire in the eternal light of heaven.—Idem.