John 1:47

DISCOURSE: 1604
AN ISRAELITE INDEED

John 1:47. Jesus saw Nathanael coming to him, and saith of him, Behold an Israelite indeed, in whom is no guile!

IT is comfortable to reflect, that there are many whose hearts are upright before God, while, from a variety of circumstances, they are unknown to the world. Nathanael was not yet evangelized; nor had he attained that eminence in the divine life whereby he was afterwards distinguished: yet was he among the Lord’s “hidden ones,” and justly entitled to the encomium passed upon him in the text. We shall,

I. Consider the character of Nathanael—

If ever the character of any human being deserved particular attention, surely that must, which was drawn by our Lord himself. Let us notice,

1. The terms in which our Lord’s testimony is expressed—

[The whole body of the Jews were called Israelites as being descended from Jacob, to whom the name of Israel was given by God himself. But we are taught to distinguish between those who were “Israelites after the flesh,” and those who were Israelites in a higher and more appropriate sense; fur “all were not Israel who were of Israel:” those only who partook of Jacob’s spirit, were numbered amongst his spiritual seed: and hence it was that Nathanael, being a heavenly-minded man, and an earnest wrestler with God in prayer, was called “an Israelite indeed.” But Jacob was represented as “a plain man,” in opposition to his brother Esau, who was “a cunning man:” and though on two occasions his conduct was far from corresponding with this character, yet, on the whole, he was a person of guileless simplicity: and it is in reference to this that Nathanael is further said to be, a man “in whom was no guile.”]

2. The facts by which that testimony is confirmed—

[The first evidence which we have of Nathanael’s integrity, is his openness to conviction. He laboured under the prejudices which obtained through the whole of his nation, and thought that nothing good could proceed from Galilee: but when invited by Philip to “come and see” for himself, he instantly complied, in order that he might form a right judgment respecting the momentous question that was then agitated, the Messiahship of Jesus. Such candour uniformly characterizes the true Israelite — — —

The next thing we notice in him is, his readiness to follow his convictions. What were the particular circumstances that had taken place under the fig-tree, whether Nathanael had been adverting to Jacob’s vision, or had been praying for divine instruction relative to the expected Messiah, or indeed what had been the precise workings of his mind, it is not possible for us to say: but Jesus intimated to him that he knew all that had passed there, and had approved the workings of his mind. This declaration, accompanied with a decided testimony respecting his character, convinced Nathanael that he was the true Messiah; and drew from him an unequivocal acknowledgment of his divine mission. Such a readiness to receive the truth is a further ingredient of guileless integrity — — —

We have yet another proof of his sincerity in his determination to approve himself to God at all events. He could not but know that the prejudices he had imbibed, were common to the whole nation; and that to become an open follower of Jesus would expose him to much obloquy and contempt. But he would not confer with flesh and blood: having found the truth, he embraced it boldly; and from that moment became a stated attendant on his Lord. This, above all, displayed the uprightness of his soul: and this decided conduct, this prosecuting of his duty without any fear of consequences, is the surest test of radical and unalloyed integrity — — —

If our Lord’s testimony stood in need of confirmation, we could not wish for more ample proof of its truth than arises from the facts that are here adduced.]
After such a delineation of Nathanael’s character, we may well,

II.

Commend it to your imitation—

It is not to gratify our curiosity, but to edify our souls, that so many bright examples are set before us in the Scriptures. St. Paul exhorts us not only to be followers of him, but to “mark those who walk after his example.” That you may be induced to imitate the example now set before you, consider,

1. The excellence of such a character—

[The righteous is deservedly said to be “more excellent than his neighbour.” To compare a guileless person with one that is sensual or profane, would be to compare “light with darkness, and Christ with Belial.” Let us therefore institute the comparison rather between a true Israelite, and the most moral and specious of those who retain any allowed guile: and then the superiority of a Nathanael will appear in its true light: the hypocrite may have clearer views of divine truth, and appear in many respects to greater advantage before men, but he is radically a lover of sin, and a vassal of the wicked one; while the guileless person is transformed into the divine image, and is a friend, a favourite, a child of God.
Shall not this consideration operate upon us? Can we need any other inducement to imitate the glorious character before us?]

2. The importance of attaining it—

[The time is shortly coming when all of us must appear in the presence of Christ: and, as he discerned the character of Nathanael so as to pronounce upon it with infallible certainty, so does he now weigh our spirits, as in a perfect balance, in order that he may give to every man his proper portion of censure or applause. Of those who were truly upright he will say, ‘Behold an Israelite indeed, in whom was no guile: I saw him under the fig-tree; I heard his groans; I saw his wrestlings with God in prayer; I treasured up his tears in my vial; and I testify before all, that his heart was right with God.’ But of those who harboured any secret iniquity he will say, ‘Behold a man that was called an Israelite, but he was in reality a dissembler with God: he had “ a name to live, but he was really dead:” I saw him under the fig-tree; I marked the secret lusts which he harboured in his heart, and the allowed neglects of which he was habitually guilty: he would follow his convictions, and devote himself to me as far as his ease, his honour, and his interests would permit, but no further: and therefore, on account of his secret reserves, and his allowed guile, he must take his portion with the hypocrites and unbelievers.’
Who can reflect on the consequences of that decision, and not desire so to live that Jesus may bear a favourable testimony on his behalf?]

Address—
1.

Those who do not so much as profess to be true Israelites—

[You boast perhaps that, whatever you are, you are not hypocrites: but, though you make no profession of religion before men, the very calling of yourselves Christians implies that you acknowledge yourselves bound to follow the steps of your Divine Master. Compare then your conduct with your obligations, and think what your doom must be in the day that he shall judge the world.]

2. Those who are Israelites, but not in truth—

[If it were as easy to deceive God as it is to maintain a blameless appearance before man, we should be less anxious about your eternal interests. But the Lord Jesus searcheth the heart and trieth the reins; and will adjudge men to happiness or misery, according to the real state of their souls. We are told that he who committeth sin is of the devil; and, that whosoever is born of God sinneth not. This must certainly imply, that if we have any allowed guile, we are not true Israelites, nor can we have our portion with them. O lay to this to heart; and seek “that ye may be found of God in peace, without spot and blameless,”]

3. Those who are Israelites indeed—

[The ungodly world may brand you with the name of hypocrites and deceivers; but the Lord Jesus looks upon you with pleasure and delight, and will now in your hearing, as it were, and ere long in their hearing also, bear testimony to your integrity, to the unspeakable comfort of your souls. O be careful to keep a conscience void of offence both towards God and towards man. Remember that, as your comfort depends on the preservation of your integrity, so does his honour. The ungodly may do what they will, and no reflections are cast upon religion: but if an Israelite do any thing unworthy of his profession, the Gospel itself, yea, and the Lord Jesus Christ also, is condemned for it. Cut off occasion then from those who seek occasion to calumniate the way of truth; that while you have the comfort of your integrity, God may be glorified by it, and his enemies be put to silence.]