John 1:48

1:43-51 See the nature of true Christianity, it is following Jesus; devoting ourselves to him, and treading in his steps. Observe the objection Nathanael made. All who desire to profit by the word of God, must beware of prejudices against places, or denominations of men. They should examine for themselves, and they will sometimes find good where they looked for none. Many people are kept from the ways of religion by the unreasonable prejudices they conceive. The best way to remove false notions of religion, is to make trial of it. In Nathanael there was no guile. His profession was not hypocritical. He was not a dissembler, nor dishonest; he was a sound character, a really upright, godly man. Christ knows what men are indeed. Does He know us? Let us desire to know him. Let us seek and pray to be Israelites indeed, in whom is no guile; truly Christians, approved of Christ himself. Some things weak, imperfect, and sinful, are found in all, but hypocrisy belongs not to a believer's character. Jesus witnessed what passed when Nathanael was under the fig-tree. Probably he was then in fervent prayer, seeking direction as to the Hope and Consolation of Israel, where no human eye observed him. This showed him that our Lord knew the secrets of his heart. Through Christ we commune with, and benefit by the holy angels; and things in heaven and things on earth are reconciled and united together.

John 1:48 . εἶδεν … δόλος οὐκ ἔστιν . The honesty shown in his coming to Jesus is indicated as his characteristic. He had given proof that he was guileless. In Genesis 27:35 Isaac says to Esau, “Thy brother has come and μετὰ δόλου ἔλαβε τὴν εὐλογίαν σου ”. And it was by throwing off this guile and finding in God his dependence that Jacob became Israel. So that in declaring Nathanael to be a guileless Israelite, Jesus declares him to be one who does not seek to win blessing by earthly means but by prayer and trust in God.

Knowest (γινώσκεις) See on Acts 19:15. Under the fig tree (ὑπὸ τὴν συκῆν) To be construed with εἶδον σε, I saw thee; i.e., I saw thee under the fig tree. The preposition with the accusative case, which implies motion toward, indicates his withdrawal to the shade of the tree for meditation or prayer. See on John 1:50. The Jewish writings tell of distinguished rabbis who were accustomed to rise early and pursue their studies under the shade of a fig tree. Compare Micah 4:4; Zechariah 3:10. Augustine, in his "Confessions," relates of himself: "I cast myself down, I know not how, under a certain fig tree, giving full vent to my tears; and the floods of mine eyes gushed out, an acceptable sacrifice to Thee" (viii. 28). Nathanael asks, "Whence knowest thou me? "Jesus answers, "I saw thee (εἶδον)."

{21} Nathanael saith unto him, Whence knowest thou me? Jesus answered and said unto him, Before that Philip called thee, when thou wast under the fig tree, I saw thee. (21) The purpose of miracles is to set before us Christ the Almighty, and also the only author of our salvation, in order that we may apprehend him by faith.

48. Whence knowest thou me—conscious that his very heart had been read, and at this critical moment more than ever before. Before Philip called thee—showing He knew all that passed between Philip and him at a distance. when … under the fig tree, &c.—where retirement for meditation and prayer was not uncommon [Lightfoot]. Thither, probably—hearing that his master's Master had at length appeared, and heaving with mingled eagerness to behold Him and dread of deception—he had retired to pour out his guileless heart for light and guidance, ending with such a prayer as this, "Show me a token for good!" (See on [1766]Lu 2:8). Now he has it, "Thou guileless one, that fig tree scene, with all its heaving anxieties, deep pleadings and tremulous hopes—I saw it all." The first words of Jesus had astonished, but this quite overpowered and won him.

Nathanael wonders how Christ should know him, having not been of his familiar acquaintance. Christ tells him he saw him under the fig tree, before ever Philip called him. That was a very hot country, wherein people sought shadowy places; hence we read of sitting under their own vines and fig trees, Micah 4:4 Zechariah 3:10 ; and it is likely that those being two luxuriant plants, that had large leaves, and ran out in long boughs, in hot weather they might under the covert of these plants not only sit as in an arbour to converse one with another, but also perform religious duties. Whether Christ saw him there eating and drinking, or conversing with friends, or reading, or praying, the Scripture saith not, and it is but vainly guessed; it is enough that by his telling this to him, he let him know that he saw him, though he was not in his view, and so was omnipresent and omniscient. Christ seeth us, where we are, and what we do, when we see not him; and he seeth our hearts, whether they be single or double, plain, or false and deceitful; which as in many cases it affords us much comfort, so it admonishes us to be at all times in the fear of the Lord.

48 . under the fig tree ] This probably means ‘at home,’ in the retirement of his own garden ( 1 Kings 4:25 ; Micah 4:4 ; Zechariah 3:10 ); the Greek implies motion to under. Nathanael had perhaps been praying or meditating there; he seems to see that Christ knew what his thoughts had been there. It was under a fig tree that S. Augustine heard the famous ‘ Tolle, lege .’

John 1:48 . Πόθεν whence ) Jesus does not answer this question, but shows that He knows even more about Nathanael.— συκῆν , a fig-tree ) An emblem of peace and Gospel security [ 1 Kings 4:25 ; Micah 4:4 ].— εἶδόν δε , I saw thee ) with the Divine eye. Nathanael is reminded of the meditations, which he had had at that time, truly worthy of an Israelite and free from guile.

(48) The natural explanation of the verse seems to be that Nathanael was at his own house when Philip called him to hear the glad news of the Messiah. The words rendered “under the fig-tree” include the going there and being there. It was the fig-tree of his own garden ( 1Kings 4:25 ; Micah 4; Zechariah 3:10 ) where, and not at the corners of the streets, or to be seen of men, he was in the honesty of his heart praying to God. Unseen as he thought by any eye, he was seen by Him to whose coming every true Israelite looked, and the answer to the true thought and prayer was then as ever close at hand; but at hand, in the human form in which men find it so hard to read the Divine, and in the ordinary events in which men find it hard to realise God. A travelling Rabbi! He is the Messiah. From Nazareth the All Good cometh! This meeting, then, was not the first. There was an actual Messianic Presence in Nathanael’s inmost thought. He is now startled, and asks, “Whence knowest Thou me?” We have never seen each other before. But in the deepest sense, the Messiah was there; “when thou wast under the fig-tree, I saw thee.”

Whence knowest thou me? - Nathanael was not yet acquainted with the divinity of Christ, and supposed that he had been a stranger to him. Hearing him express a favorable opinion of him, he naturally inquired by what means he had any knowledge of him. His conscience testified to the truth of what Jesus said that he had no guile, and he was anxious to know whence he had learned his character. Before that Philip called thee - See John 1:45. When thou wast under the fig-tree - It is evident that it was from something that had occurred under the fig-tree that Jesus judged of his character. What that was is not recorded. It is not improbable that Nathanael was accustomed to retire to the shade of a certain tree, perhaps in his garden or in a grove, for the purpose of meditation and prayer. The Jews were much in the habit of selecting such places for private devotion, and in such scenes of stillness and retirement there is something especially favorable for meditation and prayer. Our Saviour also worshipped in such places. Compare John 18:2; Luke 6:12. In that place of retirement it is not improbable that Nathanael was engaged in private devotion. I saw thee - It is clear, from the narrative, that Jesus did not mean to say that he was bodily present with Nathanael and saw him; but he knew his thoughts, his desires, his secret feelings and wishes. In this sense Nathanael understood him.

We may learn: 1. that Jesus sees what is done in secret, and is therefore divine. 2. that he sees us when we little think of it. 3. that he sees us especially in our private devotions, hears our prayers, and marks our meditations. And, 4. that he judges of our character chiefly by our private devotions. Those are secret; the world sees them not; and in our closets we show what we are. How does it become us, therefore, that our secret prayers and meditations should be without "guile" and hypocrisy, and such as Jesus will approve!

John 1:48 . Περὶ αὐτοῦ ] therefore to those journeying with Him, but so that the approaching Nathanael hears it, John 1:49 . ἀληθῶς ] truly an Israelite, not merely according to outward descent and appearance, but in the moral nature which really corresponds to that of an upright Israelite. Comp. Romans 9:6 ; Romans 2:29 . Ἐν ᾧ δόλος οὐκ ἐστί tells by what means he is so. Thus sincere and honest, thus inwardly true, should every Israelite be (not simply free from self-righteousness, but possessing what essentially belongs to truth); and Nathanael was all this. This virtue of guilelessness, as the characteristic of the true Israelite, is not named as belonging generally to the ancient ideal of the nation (Lücke, De Wette; this view arbitrarily passes by the reference to the nation historically which lay much nearer); but in view of the venerable and honourable testimonies which had been uttered concerning the people of Israel ( e.g. Numbers 23:10 ), whose father was himself already designated אִישׁ תָּם , LXX. ἄπλαστος ,[125] Genesis 25:27 ; Aq. ἉΠΛΟῦς ,[126] Symm. ἄμωμος . Jesus here also, as in John 1:43-44 , appears as the searcher of hearts . [125] Comp. Plato, Legg . I. p. 642 D: ἀληθῶς καὶ οὔτε πλαστῶς εἰσὶν ἀγαθοί . Soph. 216 C: οἱ μὴ πλαστῶς , ἀλλʼ ὄντως φιλόσοφοι . [126] Comp. Aristoph. Plut . 1159: οὐ γὰρ δόλου νῦν ἔργον , ἀλλʼ ἁπλῶν τρόπων .