John 1:47

John 1:47-51 . Jesus saw Nathanael coming — “Nathanael, being a man of a candid disposition, resolved to go and converse with Jesus, that he might judge with the more certainty concerning his pretensions. He was coming therefore with Philip on this errand, when Jesus, who knew his thoughts, honoured him with the amiable character of a true Israelite, in whom there was no guile — A plain, upright, honest man, one free from hypocrisy, and open to conviction; one who not only derived his pedigree from Abraham, but who inherited his virtues.” — Macknight. Nathanael saith, Whence knowest thou me — I am a perfect stranger to thee; how then canst thou know my character? Jesus answered — I am not so entire a stranger to thy character as thou art ready to suppose; nor do I take it from uncertain report. Before that Philip called thee, when thou wast alone under the fig- tree, I saw thee — As if he had said, I was present in spirit to observe what passed in that secret retirement. I know how well thou deservest the testimony which I have now borne to thine integrity. Nathanael was so struck with this express reference to what he was certain none could know but God and his own conscience, that all his prejudices were at once removed; and he immediately replied, Rabbi, thou art the Son of God, &c. — So he acknowledges more than he had heard from Philip: he makes a confession both of the person and office of Christ.

Happy they that are thus ready to believe, swift to receive the truth and grace of God! Just thus the woman of Samaria argued, ( John 4:29 ,) Come see a man who told me all things that ever I did: is not this the Christ? — Which plainly intimates, that they supposed the Messiah would be endowed with the most perfect knowledge, and have the gift of prophecy in the highest degree. Because I said, I saw thee under the fig-tree, believest thou — Dost thou believe me to be the Messiah, because of the supernatural knowledge of thy character and secret actions which I have now discovered? Thou shalt see greater things than these — Greater instances of my power and knowledge, consequently more remarkable proofs of my mission. Verily, verily, I say unto you — “There is no doubt that these words are to be taken for a solemn affirmation, in which it was observable that John has constantly repeated the αμην , verily, while it is only mentioned once by the other evangelists; and this we may suppose him to have done, either to excite the greater attention, or in a more emphatical and stronger manner to assert the truth, not only of the thing affirmed, but of the person who affirms it. For as amen in the Hebrew signifies truth, ( Isaiah 65:16 ,) so Christ, as being the true and faithful witness, is called the Amen, Revelation 3:14 .

John 1:47 . Philip’s announcement is received with incredulity.— ἐκ Ναζαρὲτ δύναταί τι ἀγαθὸν εἶναι ; “Can anything good be from Nazareth.” Cf. John 8:52 , “out of Galilee ariseth no prophet”. Westcott, representing several modern interpreters, explains: “Can any blessing, much less such a blessing as the promised Messiah, arise out of a poor village like Nazareth, of which not even the name can be found in the O.T.?” But probably Nathanael was influenced by the circumstance that he himself was of Cana ( John 21:2 ), only a few miles from Nazareth, and with the jealousy which usually exists between neighbouring villages (inter accolas odium) found it hard to believe that Nazareth could produce the Messiah ( cf. Isaiah 53:2 , “a root out of a dry ground”). From this remark of Nathanael’s light is reflected on the obscurity and unobtrusiveness of the youth of Jesus. Though living a few miles off, Nathanael never heard of Him. To his incredulity Philip wisely replies, ἔρχου καὶ ἴδε ; as Bengel says, “optimum remedium contra opiniones praeconceptas”. And Nathanael shows himself to be willing to have his preconceptions overcome. He goes with Philip.

An Israelite indeed (ἀληθῶς Ἱσραηλίτης) Literally, truly an Israelite. An Israelite not merely in descent, but in character, according to the ideal laid down in God's law. The word Israelite itself was an honorable designation. See on men of Israel, Acts 3:12, and compare remarks on Jews, John 1:19. Guile (δόλος) Properly, a bait for fish, and related at the root to δελεάζω, to catch with a bait, or beguile. See on beguiling, 2 Peter 2:14. The true Israelite would be the true child of Israel after he had ceased to be the Supplanter. It is an interesting fact that in Genesis 25:27, Jacob is called a plain man, i.e., as some explain the Hebrew, a perfect or upright man, and others, a man of quiet and simple habits, and that the Septuagint renders this adjective by ἄπλαστος, unfeigned, without disguise, simple, guileless. The Greek here reads literally, in whom guile is not.

They are not all Israel, which are of Israel, Romans 9:6 . For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh: but he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, Romans 2:28,29 . Christ seeing Nathanael (though he was prejudiced by Philip’s mistake, or the common mistake of his nation) coming to see him, and seeing not only his body and bodily motion, but his heart also, and the motions of that, saith of him, Behold one who is not only born an Israelite, but is a true Israelite, like his father Jacob, a plain man, Genesis 25:27 ; in whom is no guile; in whom there is no deceit, no doubleness of heart. Such ought Christians to be, no crafty, deceitful, double minded men, but men of great sincerity and plainness of heart, laying aside all malice, and all guile, 1 Peter 2:1 , like little children, Matthew 18:3 .

47 . saw Nathanael coming ] This contradicts the theory that Christ overheard Nathanael’s question. S. John represents Christ’s knowledge of Nathanael as miraculous; as in John 1:42 He appears as the searcher of hearts. an Israelite indeed ] In character as well as by birth: what follows shews what is meant. The ‘guile’ may refer to the ‘subtilty’ of Jacob ( Genesis 27:35 ) before he became Israel: ‘Behold a son of Israel, who is in no way a son of Jacob.’ The ‘supplanter’ is gone; the ‘prince’ remains. His guilelessness appears in his making no mock repudiation of the character attributed to him ( John 1:48 ). He is free from ‘the pride that apes humility.’

John 1:47 . Περὶ αὐτοῦ ) concerning Him , not immediately to Him — ἀληθῶς , truly ) An affirmation showing intimate knowledge.— Ἰσραηλίτης , an Israelite )[44] one worthy to see angels ascending and descending, as Jacob did [on the ladder in his dream], John 1:51 ; comp. Genesis 28:12 . No mere creature could bear the name, Israel , unless it were divinely given him; so vast [comprehensive] it is: the guileless , ἄδολοι , are worthy of it. [ A pre-eminent virtue truly is guilelessness .—V. g.] This speech contains a proof 1) of His omniscience; 2) of His benignity. Nathanael had been hasty; John 1:46 , “Can there any good thing come out of Nazareth?” The Lord gives to him Himself as the Good . [44] ch. John 7:42 , “Hath not the Scripture said that Christ cometh of the seed of David, and out of the town of Bethlehem , where David was.” The expression of the Evangelist, ch. John 4:44 , as to Judea, “ His own country ,” implies his taking for granted the birth-place, as recorded by the Three Synoptic Gospels.—E. and T.

(47) Jesus saw Nathanael coming. —Nathanael is at once willing that his prejudice should give way before the force of truth. He is coming, when the look directed towards others rests also upon him. It finds the character which it tests earnest and honest. What gave rise to the form in which this is expressed is not stated. There is clearly some unexpressed link with the history of Jacob. The word for “guile” is the same word as the LXX. word for “subtlety” in Genesis 27:35 . The thought then is, “Behold one who is true to the name of Israel, and in whom there is nothing of the Jacob ( Genesis 27:36 ). There is something in the words which comes as a revelation to Nathanael. Were they a proof that the Presence before whom he stood read to the very depths of his own thought? Under the shade of a tree, where Jews were accustomed to retire for meditation and prayer, had the Old Testament history of Jacob been present to his mind? Was he too “left alone,” and did he “prevail with God?” And does he now hear the inmost thought expressed in words, carrying certainty to his soul, and giving him too the victory of seeing God “face to face with life preserved?” ( Genesis 32:24 ).