ACC ~ John 1 v43 - 51

OVERVIEW:

Jesus encounters thoughtful Philip, who had already been doing some reading in the Law and Prophets, which explains why he so easily followed Jesus. He can immediately relate to his brother Nathanael that this Jesus from Nazareth is the one written about. Jesus’ choice of Peter, James and Philip is all the more remarkable when you consider these, his choicest disciples, came from the same region that Nathanael seems to disparage (CHRYSOSTOM). Nazareth’s reputation was questionable (THEODORE), but Nathanael’s question still can be taken one of two ways: either as casting aspersions on Jesus’ birth and upbringing, or affirming that something good can come out of Nazareth (AUGUSTINE). Philip invites him to come and see, knowing not only that seeing is believing, but also that the Word of the Savior had the power to persuade (CYRIL OF ALEXANDRIA). Nathanael, like his brother, was well versed in prophecy (CHRYSOSTOM), which is demonstrated in his refusal to make Scripture fit his own interpretation, which is why Jesus commends him (EPHREM). Some, however, like Augustine, have questioned whether he was even one of the Twelve (AUGUSTINE).

When our Lord speaks of Nathanael as one in whom there is no guile, he associates him with Jacob, who was described in the same way, thus identifying Nathanael in this and what follows with Jacob, that is, Israel (AUGUSTINE). In his divine foreknowledge Jesus saw Nathanael under the fig tree, which elsewhere in Scripture is connected with a curse, as in Eden when Adam and Eve sewed fig leaves (AMBROSE). Jesus was calling Nathanael and all of us to come out from under the fig tree, out from under the curse to the one who cleanses from all sin (AUGUSTINE). Nathanael responds with an affirmation that Jesus is the Son of God, but he could not have known the full implications of what he had said (THEODORE), as Peter later did when he made his confession (CHRYSOSTOM).

The chapter concludes with Jesus asserting a double affirmation in the phrase “Amen, Amen” (AMMONIUS), that what Nathanael has seen today pales in comparison with what is yet to come, since he is not only the King of Israel but also Lord of the angels (CHRYSOSTOM). In this way he offers Nathanael another glimpse of his divinity (THEODORE), while also hearkening back to Jacob, who foresaw Christ in his vision of the angels ascending and descending (AMBROSE). One might also understand the angels as Christ’s ministers who ascend by imitation of the Lord, but who must also descend when they preach so that their people, whose understanding is imperfect, can understand the message (AUGUSTINE).

1:43-45 | Philip and Nathanael Follow Jesus

THE BEST DISCIPLES CHOSEN FROM THE WORST PLACE

CHRYSOSTOM: Having then taken [Peter and the other disciple], Jesus next goes to the capture of the others and draws to him Philip and Nathanael. Now in the case of Nathanael this was not so amazing because the fame of Jesus had gone all over Syria. [1] But it is truly remarkable concerning Peter, James and Philip, that they believed not only before the miracles, but that they did so being from Galilee, out of which “arises no prophet,” nor “can any good thing come.” The Galileans were somehow of a more boorish and dull disposition than others. But even in this Christ displayed his power. He selected his choicest disciples from a land that bore no fruit. HOMILIES ON THE GOSPEL OF JOHN 20.1. [2]

[1] See Mt 4:24.

[2] NPNF 1 14:70**.

PHILIP THE THOUGHTFUL CONVERT

CHRYSOSTOM: “To every thoughtful person there is a benefit” [1] … and Christ implied more than this when he said, “He that seeks finds.” [2] This is why I no longer wonder how it was that Philip followed Christ. Andrew was persuaded when he heard from John, and Peter was persuaded when he heard from Andrew. But Philip, not having learned anything from anyone but Christ who said to him only this, “Follow me,” immediately obeyed and did not go back. In fact, he even became a preacher to others. For he ran to Nathanael and said to him, “We have found him of whom Moses in the Law and the Prophets wrote.” Do you see what a thoughtful mind he had, how assiduously he meditated on the writings of Moses, expecting the advent? For the expression “we have found” belongs always to those who are in some way seeking. HOMILIES ON THE GOSPEL OF JOHN 20.1. [3]

[1] Prov 14:23 LXX.

[2] Mt 7:8.

[3] NPNF 1 14:69-70**.

1:46 | Can Anything Good Come from Nazareth?

THE BAD REPUTATION OF NAZARETH

THEODORE OF MOPSUESTIA: This is not exactly the way this sentence appears, but rather it should be understood in a different and more doubtful sense, as in “How is it possible that anything good comes out of Nazareth?” In fact, among the Jews the name of that village was much despised, because a great number of its inhabitants were pagans, and it seemed impossible that anything good might come out from there. Therefore also the Pharisees said to Nicodemus, “Search and you will see that no prophet is to arise from Galilee.” [1] And so it is only right that Philip says to Nathanael, “Come and see.” Since there is now a contrast to that old opinion, [he seems to be saying], I promise to show you the real facts. This was superfluous, otherwise, for someone who had once believed in the truth. COMMENTARY ON JOHN 1.1.46. [2]

[1] Jn 7:52.

[2] CSCO 4 3:51-52.

A QUESTION OF DOUBT OR CONFIRMATION

AUGUSTINE: [They refer to him as] “Jesus, the son of Joseph.” He was called the son of the man to whom his mother had been espoused. For all Christians know well from the Gospel that he was conceived and born while she was still a virgin. But this is what Philip said to Nathanael, and he added the place, “from Nazareth.” And Nathanael said to him, “From Nazareth something good can come.” What is the meaning here, brothers? Not as some read, for it could be read, “Can any good thing come out of Nazareth?” For the words of Philip follow, who says, “Come and see.” But the words of Philip can suitably follow both readings, whether you read it as a confirmation, that is, “from Nazareth something good can come,” to which Philip replies, “come and see”; or whether you read it as doubting, making the whole thing into a question, “Can any good thing come out of Nazareth? Come and see.” TRACTATES ON THE GOSPEL OF JOHN 7.15. [1]

[1] HE WORD IN THE BEGINNING | JOHN 1:1

GREAT THINGS COME OUT OF NAZARETH

CYRIL OF ALEXANDRIA: Nathanael readily agrees that he expects great things to appear out of Nazareth. It is, I suppose, perfectly clear that not only did he take Nazareth as a pledge of what he sought but, bringing together knowledge from Moses and the prophets as one fond of learning, he gained a pretty quick understanding. “Come and see,” [Philip] says. Sight will suffice for faith. All you need to do is talk with him, and you will be all the more ready to confess and say without hesitation that he is indeed the expected One. But we must also believe that there was a divine and ineffable grace flowing from the words of our Savior that proved alluring for the souls of his hearers. [1] … For since his word is mighty in power, it is also efficacious to persuade. COMMENTARY ON THE GOSPEL OF JOHN 2.1. [2]

[1] Lk 4:22.

[2] LF 43:152-53**. Cyril believes that there was a false idea prevalent among the Jews at the time that the Messiah would come from Nazareth. This explains his positive assessment of Nathanael’s remarks.

1:47 | An Israelite Without Guile

NATHANAEL WELL VERSED IN PROPHECY

CHRYSOSTOM: He praises and approves the man because he had said, “Can any good thing come out of Nazareth?” And yet, shouldn’t have Jesus rather found fault in him? Surely not; for the words are not those of an unbeliever or one deserving blame, but praise. How can you say that? Because Nathanael had considered the writings of the prophets more than Philip. For he had heard from the Scriptures that Christ must come from Bethlehem, and from the village in which David was. This belief at least prevailed among the Jews, and the prophet had proclaimed it of old. [1] … And so when he heard that Jesus was “from Nazareth,” he was confounded and doubted, not finding the announcement of Philip to agree with the prediction of the prophet. HOMILIES ON THE GOSPEL OF JOHN 20.1. [2]

[1] He quotes Mt 2:6; Mic 5:2.

[2] NPNF 1 14:70**.

NATHANAEL DOES NOT MAKE SCRIPTURE FIT HIS INTERPRETATION

EPHREM THE SYRIAN: Because the prophet had said that a ruler and governor would arise from Bethlehem, [1] but Nathanael heard that he [our Lord] was from Nazareth, he thus asked, “Can a good leader come forth who is from Nazareth?” For this was not what was written. Thus, when our Lord saw him [Nathanael], he gave excellent testimony about him, that he was not like the scribes who were being deceitful about the readings [from Scripture], striving to establish their interpretations according to their own will. He said, “This is a scribe of Israel in whom no deceit is seen,” because before he knew [our Lord], he asked if Nazareth could bring forth a leader as Bethlehem [was able]. COMMENTARY ON TATIAN’S DIATESSARON 4.19. [2]

[1] Mic 5:2.

[2] CB709 add:34-36.

WAS NATHANAEL ONE OF THE TWELVE?

AUGUSTINE: “Behold, truly an Israelite in whom there is no guile” is something said neither to Andrew, nor Peter nor to Philip. It was said to Nathanael…. What do we make of it then, brothers? Ought he to have been first among the apostles? Not only is he not found to be first among the apostles, but Nathanael is neither in the middle nor last among the Twelve, Nathanael, to whom the Son of God bore such great witness, saying, “Behold, truly an Israelite in whom there is no guile.”

Is the reason asked? As far as the Lord makes known, we find a probable answer. For we ought to understand that Nathanael himself was educated and skilled in the law. Therefore the Lord did not wish to place him among the disciples because he chose unlearned men whereby he might confound the world. [1] TRACTATES ON THE GOSPEL OF JOHN 7.16.2-17.2. [2]

[1] Augustine does notnumber Nathanael among the twelve since his name is not found in the lists in Mt 10:3, Mk 3:18 or Lk 6:14, although many have assumed that he is Bartholomew, who by the nature of his name being a patronymic, would also have had another name. Augustine must also take into account Jn 21:2, where Nathanael is listed in the company of the Twelve.

[2] FC 78:169-70*.

1:48 | How Do You Know Me?

THE CONNECTION BETWEEN NATHANAEL AND JACOB

AUGUSTINE: Now Jacob had been called in Scripture a man without guile. Jacob himself, as you know, was surnamed Israel. That is why in the Gospel, when the Lord saw Nathanael, he said, “Behold, an Israelite indeed in whom there is no guile.” And that Israelite, not yet knowing who was speaking to him, replied, “How do you know me?” And the Lord said to him, “While you were under the fig tree I saw you,” as though to say, “While you were under the shadow of sin, I predestined you.” And Nathanael, remembering he had been under the fig tree where the Lord had not been, recognized the divinity in him and answered, “You are the Son of God, you are the king of Israel.” Though he was under the fig tree, he did not become a withered fig tree; he acknowledged Christ. And the Lord said to him, “Because I said, While you were under the fig tree I saw you, is that why you believe? You shall see greater things than that.”

What are these greater things? “Amen, I tell you.” Because that man is an Israelite in whom there is no guile, look back to Jacob, in whom there is no guile, and recollect, when Jesus tells you, the stone at his head, the vision in his sleep, the stairs from earth to heaven, the beings coming down and going up; and then see what the Lord says to the Israelite without guile: “You shall see heaven opened”—listen, guileless Nathanael, to what guileless Jacob saw—“and angels going up and coming down”—to whom?—“to the Son of man.” SERMON 89.5. [1]

[1] WSA 3 3:443-44*.

THE FIG TREE AND WORLDLINESS

AMBROSE: Would that Jesus would cast a glance on me still lying under that barren fig tree, and that my fig tree might also after three years bear fruit. [1] But how can sinners have that kind of hope? If only that gospel dresser of the vineyard, perhaps already bidden to cut down my fig tree, would at least let it alone this year also, until he digs around it and fertilizes it so that he may by some chance lift the helpless out of the dust and lift the poor out of the mire. [2] … The fig tree, that is, the tempting attraction of the pleasures of the world, still overshadows me, low in height, brittle for working, soft for use and barren of fruit. CONCERNING VIRGINS 1.1.3-4. [3]

[1] Lk 13:6.

[2] See Ps 113:6 (112:6 LXX).

[3] NPNF 2 10:363-64*.

HE FIRST SAW YOU IN THE SHADOW OF SIN

AUGUSTINE: You know from what the first sinners, Adam and Eve, made themselves aprons. When they had sinned, they made themselves aprons from fig leaves and covered their shameful parts, because it was by sinning that they caused themselves to feel shame about them. So if the first sinners made themselves aprons, the couple from whom we derive our origins, in whom we had gotten lost so that he would come to seek and to save what had gotten lost—if they made them out of fig leaves to cover their shameful parts, what else could it mean, “When you were under the fig tree I saw you,” but “You would not have come to the cleanser of sin unless he had first seen you in the shadow of sin”? In order for us to see, we have been seen; in order for us to love, we have been loved. SERMON 174.4. [1]

[1] WSA 3 5:260. See also Sermon 122.1.

1:49 | Rabbi, Son of God, King of Israel

NATHANAEL’S KNOWLEDGE OF CHRIST STILL IMPERFECT

THEODORE OF MOPSUESTIA: Therefore Nathanael, convinced by those deeds, said to him, “Rabbi, you are the Son of God. You are the king of Israel,” that is, you are the Messiah who was already announced. The Messiah was certainly expected by them as God to appear before everybody, as a king of Israel, even though they conceived him in a more obscure and material way. It was not possible then that the Jews knew how he was the Son of God or the king of Israel. Evidently also Nathanael did not say he was the Son of God by divine generation but by familiarity, as those people who came to God through his virtue were called sons of God. It was not possible that Nathanael immediately knew what we see and that the apostles themselves came to know after a long time. Those things that were said to him by the Lord could not be sufficient to demonstrate his other nature. COMMENTARY ON JOHN 1.1.49. [1]

[1] CSCO 4 3:53.

NATHANAEL’S CONFESSION COMPARED WITH PETER’S LATER CONFESSION

CHRYSOSTOM: Many, when they read this passage, are perplexed at finding that Peter was pronounced blessed for having, after our Lord’s miracles and teaching, confessed him to be the Son of God. Nathanael, who makes the same confession before Peter, receives no such blessing. The reason is this: Peter and Nathanael both used the same words but not in the same way. Peter confessed our Lord to be the Son of God, in the sense of him being very God. Nathanael confessed him to be the Son of God only as a mere man. For after saying, “You are the Son of God,” he adds, “You are the King of Israel.” But the Son of God was not only the King of Israel but of the whole world.

This is clear from what follows. For in the case of Peter, Christ added nothing, but, as if his faith were already perfect, told him that he would build the church on his confession. In the case of Nathanael, he treats his confession as deficient and needing to progress further upwards. HOMILIES ON THE GOSPEL OF JOHN 21.1. [1]

[1] NPNF 1 14:72-73**.

1:50-51 | Greater Things Than These

“AMEN, AMEN” MEANS YOU HAVE BEEN FOUND TRUSTWORTHY

AMMONIUS: Sometimes our Savior said “amen” once, at other times twice, when he wished to confirm what he was saying. This is a Hebrew manner of speaking, revealing that which was taking place, such as that “you have been found trustworthy” so as to see “the heavens opened,” and so on. He says that it is possible to see the heavens opened not in a manner open to the senses but only by a mind observing the angels coming to serve Jesus. The word amen is used instead of “really and truthfully” and is more fitting here. FRAGMENTS ON JOHN 53. [1]

[1] JKGK 210.

THE LORD OF ANGELS

CHRYSOSTOM: Do you see how he leads him up little by little from the earth and causes him no longer to imagine him as merely a man? For one to whom angels minister and on whom angels ascend and descend, how could he be a man? This is why he said, “You shall see greater things than these.” And to prove this, he introduces the ministry of angels. What he means is something like this: Does this, O Nathanael, seem to you a great matter, and have you for this confessed me to be King of Israel? What then will you say when you see “angels ascending and descending on me”? He persuades him by these words to receive him as Lord also of the angels. For on him as on the king’s own son, the royal ministers ascended and descended, once at the season of the crucifixion, again at the time of the resurrection and the ascension, and before this also, when they “came and ministered to him.” [1] They also ascended and descended when they proclaimed the good news of his birth and cried, “Glory to God in the highest, and on earth peace,” [2] when they came to Mary and also when they came to Joseph….

Our Lord made the present a proof of the future. After the powers he had already shown, Nathanael would readily believe that much more would follow. HOMILIES ON THE GOSPEL OF JOHN 21.1. [3]

[1] Mt 4:11.

[2] Lk 2:14.

[3] NPNF 1 14:73**.

JESUS GIVES NATHANAEL A HINT OF HIS REAL NATURE

THEODORE OF MOPSUESTIA: The Lord shows that nothing he had said was so great or sufficient enough to demonstrate all of what he really was. So then he declares what the greater things are that Nathanael would have seen…. He spoke of angels ascending and descending on him, because they assist him in dealing with the whole of creation. COMMENTARY ON JOHN 1.1.50-51. [1]

[1] CSCO 4 3:54.

JACOB FORESAW CHRIST ON EARTH

AMBROSE: Jacob set out and slept—evidence of tranquility of spirit—and saw angels of God ascending and descending. [1] This means he foresaw Christ on earth; the band of angels was descending to Christ and ascending to him, so as to render service to their rightful master in loving service. JACOB AND THE HAPPY LIFE 2.4.16. [2]

[1] Gen 28:10-12.

[2] FC 65:155-56*.

PREACHERS ASCEND BY IMITATION OF CHRIST AND DESCEND BY PREACHING

AUGUSTINE: There is something greater than “I saw you under the fig tree.” [Jesus said, “We shall see greater things than these,”] because it is a greater thing that our Lord has justified us, whom he has called, than that he saw us lying under the shadow of death. For what profit would it have been to us if we had remained where he saw us? Should we not be lying there? And so, what is this greater thing? When have we seen angels ascending and descending upon the Son of man?…

Good preachers who preach Christ are like angels of God; that is, they ascend and descend on the Son of man…. Take for instance Paul, who ascended to the third heaven [1] … and descended so far that he even gave milk to babies. [2] … Take for instance the father who is well skilled in speaking, who is such an orator that the forum resounds with his eloquence and the judgment seats shake—if he has a little son, on his return home he puts aside the forensic eloquence to which he had ascended and in child’s language descends to his little one…. If the Lord himself ascended and descended, it is evident that his preachers ascend by imitation and descend by preaching. TRACTATES ON THE GOSPEL OF JOHN 7.22-23. [3]

[1] 2 Cor 12:2-4.

[2] 1 Cor 3:1-2.

[3] NPNF 1 7:56-57**.