|
Matthew Henry Commentary on John 1:43 to 51
The Call of Philip and Nathanael.
43 The day following Jesus would go forth into Galilee, and findeth
Philip, and saith unto him, Follow me. 44 Now Philip was of
Bethsaida, the city of Andrew and Peter. 45 Philip findeth Nathanael,
and saith unto him, We have found him, of whom Moses in the law, and
the prophets, did write, Jesus of Nazareth, the son of Joseph. 46 And
Nathanael said unto him, Can there any good thing come out of Nazareth?
Philip saith unto him, Come and see. 47 Jesus saw Nathanael coming to
him, and saith of him, Behold an Israelite indeed, in whom is no guile!
48 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. 49 Nathanael answered and saith unto him,
Rabbi, thou art the Son of God; thou art the King of Israel. 50 Jesus
answered and said unto him, Because I said unto thee, I saw thee under
the fig tree, believest thou? thou shalt see greater things than these.
51 And he saith unto him, Verily, verily, I say unto you, Hereafter
ye shall see heaven open, and the angels of God ascending and
descending upon the Son of man.
We have here the call of Philip and Nathanael.
I. Philip was called immediately by Christ himself, not as Andrew, who
was directed to Christ by John, or Peter, who was invited by his
brother. God has various methods of bringing his chosen ones home to
himself. But, whatever means he uses, he is not tied to any. 1. Philip
was called in a preventing was: Jesus findeth Philip. Christ sought us,
and found us, before we made any enquiries after him. The name Philip
is of Greek origin, and much used among the Gentiles, which some make
an instance of the degeneracy of the Jewish church at this time, and
their conformity to the nations; yet Christ changed not his name. 2. He
was called the day following. See how closely Christ applied himself to
his business. When work is to be done for God, we must not lose a day.
Yet observe, Christ now called one or two a day; but, after the Spirit
was poured out, there were thousands a day effectually called, in which
was fulfilled ch. xiv. 12. 3. Jesus would go forth into Galilee to call
him. Christ will find out all those that are given to him, wherever
they are, and none of them shall be lost. 4. Philip was brought to be a
disciple by the power of Christ going along with that word, Follow me.
See the nature of true Christianity; it is following Christ, devoting
ourselves to his converse and conduct, attending his movements, and
treading in his steps. See the efficacy of the grace of it is the rod
of his strength. 5. We are told that Philip was of Bethsaida, and
Andrew and Peter were so too, v. 44. These eminent disciples received
not honour from the place of their nativity, but reflected honour upon
it. Bethsaida signifies the house of nets, because inhabited mostly by
fishermen; thence Christ chose disciples, who were to be furnished with
extraordinary gifts, and therefore needed not the ordinary advantages
of learning. Bethsaida was a wicked place (Matt. xi. 21), yet even
there was a remnant, according to the election of grace.
II. Nathanael was invited to Christ by Philip, and much is said
concerning him. In which we may observe,
1. What passed between Philip and Nathanael, in which appears an
observable mixture of pious zeal with weakness, such as is usually
found in beginners, that are yet but asking the way to Zion. Here is,
(1.) The joyful news that Philip brought to Nathanael, v. 45. As Andrew
before, so Philip here, having got some knowledge of Christ himself,
rests not till he has made manifest the savour of that knowledge.
Philip, though newly come to an acquaintance with Christ himself, yet
steps aside to seek Nathanael. Note, When we have the fairest
opportunities of getting good to our own souls, yet ever then we must
seek opportunities of doing good to the souls of others, remembering
the words of Christ, It is more blessed to give than to receive, Acts
xx. 35. O, saith Philip, we have found him of whom Moses and the
prophets did write, Observe here, [1.] What a transport of joy Philip
was in, upon this new acquaintance with Christ: "We have found him whom
we have so often talked of, so long wished and waited for; at last, he
is come he is come, and we have found him!" [2.] What an advantage it
was to him that he was so well acquainted with the scriptures of the
Old Testament, which prepared his mind for the reception of evangelical
light, and made the entrance of it much the more easy: Him of whom
Moses and the prophets did write. What was written entirely and from
eternity in the book of the divine counsels was in part, at sundry
times and in divers manners, copied out into the book of the divine
revelations. Glorious things were written there concerning the Seed of
the woman, the Seed of Abraham, Shiloh, the prophet like Moses, the Son
of David, Emmanuel, the Man, the Branch, Messiah the Prince. Philip had
studied these things, and was full of them, which made him readily
welcome Christ. [3.] What mistakes and weaknesses he laboured under: he
called Christ Jesus of Nazareth, whereas he was of Bethlehem; and the
Son of Joseph, whereas he as but his supposed Son. Young beginners in
religion are subject to mistakes, which time and the grace of God will
rectify. It was his weakness to say, We have found him, for Christ
found them before they found Christ. He did not yet apprehend, as Paul
did, how he was apprehended of Christ Jesus, Phil. iii. 12.
(2.) The objection which Nathanael made against this, Can any good
thing come out of Nazareth? v. 46. Here, [1.] His caution was
commendable, that he did not lightly assent to every thing that was
said, but took it into examination; our rule is, Prove all things. But,
[2.] His objection arose from Ignorance. If he meant that no good thing
could come out of Nazareth it was owing to his ignorance of the divine
grace, as if that were less affected to one place than another, or tied
itself to men's foolish and ill-natured observations. If he meant that
the Messiah, that great good thing, could not come out of Nazareth, so
far he was right (Moses, in the law, said that he should come out of
Judah, and the prophets had assigned Bethlehem for the place of his
nativity); but then he was ignorant of the matter of fact, that this
Jesus was born at Bethlehem; so that the blunder Philip made, in
calling him Jesus of Nazareth, occasioned this objection. Note, The
mistakes of preachers often give rise to the prejudices of hearers.
(3.) The short reply which Philip gave to this objection: Come and see.
[1.] It was his weakness that he could not give a satisfactory answer
to it; yet it is the common case of young beginners in religion. We may
know enough to satisfy ourselves, and yet not be able to say enough to
silence the cavils of a subtle adversary. [2.] It was his wisdom and
zeal that, when he could not answer the objection himself, he would
have him go to one that could: Come and see. Let us not stand arguing
here, and raising difficulties to ourselves which we cannot get over;
let us go and converse with Christ himself, and these difficulties will
all vanish presently. Note, It is folly to spend that time in doubtful
disputation which might be better spent, and to much better purpose, in
the exercises of piety and devotion. Come and see; not, Go and see,
but, "Come, and I will go along with thee;" as Isa. ii. 3; Jer. i. 5.
From this parley between Philip and Nathanael, we may observe, First,
That many people are kept from the ways of religion by the unreasonable
prejudices they have conceived against religion, upon the account of
some foreign circumstances which do not at all touch the merits of the
case. Secondly, The best way to remove the prejudices they have
entertained against religion is to prove themselves, and make trial of
it. Let us not answer this matter before we hear it.
2. What passed between Nathanael and our Lord Jesus. He came and saw,
not in vain.
(1.) Our Lord Jesus bore a very honourable testimony to Nathanael's
integrity: Jesus saw him coming, and met him with favourable
encouragement; he said of him to those about him, Nathanael himself
being within hearing, Behold an Israelite indeed. Observe,
[1.] That he commended him; not to flatter him, or puff him up with a
good conceit of himself, but perhaps because he knew him to be a modest
man, if not a melancholy man, one that had hard and mean thoughts of
himself, was ready to doubt his own sincerity; and Christ by this
testimony put the matter out of doubt. Nathanael had, more than any of
the candidates, objected against Christ; but Christ hereby showed that
he excused it, and was not extreme to mark what he had said amiss,
because he knew his heart was upright. He did not retort upon him, Can
any good thing come out of Cana (ch. xxi. 2), an obscure town in
Galilee? But kindly gives him this character, to encourage us to hope
for acceptance with Christ, notwithstanding our weakness, and to teach
us to speak honourably of those who without cause have spoken slightly
of us, and to give them their due praise.
[2.] That he commended him for his integrity. First, Behold an
Israelite indeed. It is Christ's prerogative to know what men are
indeed; we can but hope the best. The whole nation were Israelites in
name, but all are not Israel that are of Israel (Rom. ix. 6); here,
however, was an Israelite indeed. 1. A sincere follower of the good
example of Israel, whose character it was that he was a plain man, in
opposition to Esau's character of a cunning man. He was a genuine son
of honest Jacob, not only of his seed, but of his spirit. 2. A sincere
professor of the faith of Israel; he was true to the religion he
professed, and lived up to it: he was really as good as he seemed, and
his practice was of a piece with his profession. He is the Jew that is
one inwardly (Rom. ii. 29), so is he the Christian. Secondly, He is one
in whom is no guile--that is the character of an Israelite indeed, a
Christian indeed: no guile towards men; a man without trick or design;
a man that one may trust; no guile towards God, that is, sincere in his
repentance for sin; sincere in his covenanting with God; in whose
spirit is no guile, Ps. xxxii. 2. He does not say without guilt, but
without guile. Though in many things he is foolish and forgetful, yet
in nothing false, nor wickedly departing from God: there is no allowed
approved guilt in him; not painted, though he have his spots: "Behold
this Israelite indeed." 1. "Take notice of him, that you may learn his
way, and do like him." 2. "Admire him; behold, and wonder." The
hypocrisy of the scribes and Pharisees had so leavened the Jewish
church and nation, and their religion was so degenerated into formality
or state-policy, that an Israelite indeed was a man wondered at, a
miracle of divine grace, like Job, ch. i. 8.
(2.) Nathanael is much surprised at this, upon which Christ gives him a
further proof of his omnisciency, and a kind memorial of his former
devotion.
[1.] Here is Nathanael's modesty, in that he was soon put out of
countenance at the kind notice Christ was pleased to take of him:
"Whence knowest thou me, me that am unworthy of thy cognizance? who am
I, O Lord God?" 2 Sam. vii. 18. This was an evidence of his sincerity,
that he did not catch at the praise he met with, but declined it.
Christ knows us better than we know ourselves; we know not what is in a
man's heart by looking in his face, but all things are naked and open
before Christ, Heb. iv. 12, 13. Doth Christ know us? Let us covet to
know him.
[2.] Here is Christ's further manifestation of himself to him: Before
Philip called thee, I saw thee. First, He gives him to understand that
he knew him, and so manifests his divinity. It is God's prerogative
infallibly to know all persons and all things; by this Christ proved
himself to be God upon many occasions. It was prophesied concerning the
Messiah that he should be of quick understanding in the fear of the
Lord, that is, in judging the sincerity and degree of the fear of God
in others, and that he should not judge after the sight of his eyes,
Isa. xi. 2, 3. Here he answers that prediction. See 2 Tim. ii. 19.
Secondly, That before Philip called him he saw him under the fig-tree;
this manifests a particular kindness for him. 1. His eye was towards
him before Philip called him, which was the first time that ever
Nathanael was acquainted with Christ. Christ has knowledge of us before
we have any knowledge of him; see Isa. xlv. 4; Gal. iv. 9. 2. His eye
was upon him when he as under the fig-tree; this was a private token
which nobody understood but Nathanael: "When thou wast retired under
the fig-tree in thy garden, and thoughtest that no eye saw thee, I have
then my eye upon thee, and saw that which was very acceptable." It is
most probable that Nathanael under the fig-tree was employed, as Isaac
in the field, in meditation, and prayer, and communion with God.
Perhaps then and there it was that he solemnly joined himself to the
Lord in an inviolable covenant. Christ saw in secret, and by this
public notice of it did in part reward him openly. Sitting under the
fig-tree denotes quietness and composedness of spirit, which much
befriend communion with God. See Mic. iv. 4; Zech. iii. 10. Nathanael
here in was an Israelite indeed, that, like Israel, he wrestled with
God alone (Gen. xxxii. 24), prayed not like the hypocrites, in the
corners of the streets, but under the fig-tree.
(3.) Nathanael hereby obtained a full assurance of faith in Jesus
Christ, expressed in that noble acknowledgment (v. 49): Rabbi, thou art
the Son of God, thou art the king of Israel; that is, in short, thou
art the true Messiah. Observe here, [1.] How firmly he believed with
the heart. Though he had lately laboured under some prejudices
concerning Christ, they had now all vanished. Note, The grace of God,
in working faith, casts down imaginations. Now he asks no more, Can any
good thing come out of Nazareth? For he believes Jesus of Nazareth to
be the chief good, and embraces him accordingly. [2.] How freely he
confessed with the mouth. His confession is made in form of an
adoration, directed to our Lord Jesus himself, which is a proper way of
confessing our faith. First, He confesses Christ's prophetical office,
in calling him Rabbi, a title which the Jews commonly gave to their
teachers. Christ is the great rabbi, at whose feet we must all be
brought up. Secondly, He confesses his divine nature and mission, in
calling him the Son of God (that Son of God spoken of Ps. ii. 7);
though he had but a human form and aspect, yet having a divine
knowledge, the knowledge of the heart, and of things distant and
secret, Nathanael thence concludes him to be the Son of God. Thirdly,
He confesses, "Thou art the king of Israel; that king of Israel whom we
have been long waiting for." If he be the Son of God, he is king of the
Israel of God. Nathanael hereby proves himself an Israelite indeed that
he so readily owns and submits to the king of Israel.
(4.) Christ hereupon raises the hopes and expectations of Nathanael to
something further and greater than all this, v. 50, 51. Christ is very
tender of young converts, and will encourage good beginnings, though
weak, Matt. xii. 20.
[1.] He here signifies his acceptance, and (it should seem) his
admiration, of the ready faith of Nathanael: Because I said, I saw thee
under the fig-tree, believest thou? He wonders that such a small
indication of Christ's divine knowledge should have such an effect; it
was a sign that Nathanael's heart was prepared beforehand, else the
work had not been done so suddenly. Note, It is much for the honour of
Christ and his grace, when the heart is surrendered to him at the first
summons.
[2.] He promises him much greater helps for the confirmation and
increase of his faith than he had had for the first production of it.
First, In general: "Thou shalt see greater things than these, stronger
proofs of my being the Messiah;" the miracles of Christ, and his
resurrection. Note, 1. To him that hath, and maketh good use of what he
hath, more shall be given. 2. Those who truly believe the gospel will
find its evidences grow upon them, and will see more and more cause to
believe it. 3. Whatever discoveries Christ is pleased to make of
himself to his people while they are here in this world, he hath still
greater things than these to make known to them; a glory yet further to
be revealed.
Secondly, In particular: "Not thou only, but you, all you my disciples,
whose faith this is intended for the confirmation of, you shall see
heaven opened;" this is more than telling Nathanael of his being under
the fig-tree. This is introduced with a solemn preface, Verily, verily
I say unto you, which commands both a fixed attention to what is said
as very weighty, and a full assent to it as undoubtedly true: "I say
it, whose word you may rely upon, amen, amen." None used this word at
the beginning of a sentence but Christ, though the Jews often used it
at the close of a prayer, and sometimes doubled it. It is a solemn
asseveration. Christ is called the Amen (Rev. iii. 14), and so some
take it here, I the Amen, the Amen, say unto you. I the faithful
witness. Note, The assurances we have of the glory to be revealed are
built upon the word of Christ. Now see what it is that Christ assures
them of: Hereafter, or within awhile, or ere long, or henceforth, ye
shall see heaven opened.
a. It is a mean title that Christ here takes to himself: The Son of
man; a title frequently applied to him in the gospel, but always by
himself. Nathanael had called him the Son of God and king of Israel: he
calls himself Son of man, (a.) To express his humility in the midst of
the honours done him. (b.) To teach his humanity, which is to be
believed as well as his divinity. (c.) To intimate his present state of
humiliation, that Nathanael might not expect this king of Israel to
appear in external pomp.
b. Yet they are great things which he here foretels: You shall see
heaven opened, and the angels of God ascending and descending upon the
Son of man. (a.) Some understand it literally, as pointing at some
particular event. Either, [a.] There was some vision of Christ's glory,
in which this was exactly fulfilled, which Nathanael was an eye-witness
of, as Peter, and James, and John were of his transfiguration. There
were many things which Christ did, and those in the presence of his
disciples, which were not written (ch. xx. 30), and why not this? Or,
[b.] It was fulfilled in the many ministrations of the angels to our
Lord Jesus, especially that at his ascension, when heaven was opened to
receive him, and the angels ascended and descended, to attend him and
to do him honour, and this in the sight of the disciples. Christ's
ascension was the great proof of his mission, and much confirmed the
faith of his disciples, ch. vi. 62. Or, [c.] It may refer to Christ's
second coming, to judge the world, when the heavens shall be open, and
every eye shall see him, and the angels of God shall ascend and descend
about him, as attendants on him, every one employed; and a busy day it
will be. See 2 Thess. i. 10. (b.) Others take it figuratively, as
speaking of a state or series of things to commence from henceforth;
and so we may understand it, [a.] Of Christ's miracles. Nathanael
believed, because Christ, as the prophets of old, could tell him things
secret; but what is this? Christ is now beginning a dispensation of
miracles, much more great and strange than this, as if heaven were
opened; and such a power shall be exerted by the Son of man as if the
angels, which excel in strength, were continually attending his orders.
Immediately after this, Christ began to work miracles, ch. ii. 11. Or,
[b.] Of his mediation, and that blessed intercourse which he hath
settled between heaven and earth, which his disciples should be degrees
be let into the mystery of. First, By Christ, as Mediator, they shall
see heaven opened, that we may enter into the holiest by his blood
(Heb. x. 19, 20); heaven opened, that by faith we may look in, and at
length may go in; may now behold the glory of the Lord, and hereafter
enter into the joy of our Lord. And, Secondly, They shall see angels
ascending and descending upon the Son of man. Through Christ we have
communion with and benefit by the holy angels, and things in heaven and
things on earth are reconciled and gathered together. Christ is to us
as Jacob's ladder (Gen. xxviii. 12), by whom angels continually ascend
and descend for the good of the saints.
(The Call of Philip and Nathanael - Commentary by Matthew Henry on John Chapter 1 verses 43 to 51.)
|