On the following day, he would go forth into Galilee, and he findeth Philip. And Jesus saith to him: Follow me.

“Leaving, that is, Judæa, where John was baptizing, out of respect to the Baptist, and not to appear to lower his office, so long as it continued. He was going too to call a disciple, and wished to go forth into Galilee, i. e. to a place of “transition” or “revelation,” that is to say, that as He Himself increased in wisdom or stature, and in favour with God and man, and as He suffered and rose again, and entered into His glory: so He would teach His followers to go forth, and increase in virtue, and pass through suffering to joy. He findeth Philip, and saith unto him, Follow Me. Every one follows Jesus who imitates His humility and suffering, in order to be partaker of His resurrection and ascension.”

“Having set down the fruit that came from the preaching of John, and of his disciple, the Evangelist consequently makes clear the fruit that came from the preaching of Christ; and first he treats of the conversion of one disciple to the preaching of Christ; second, of the conversion of others through the preaching of the disciple who had been converted to Christ, there: "Philip found Nathanael," and so on. Concerning the first he does three things. First, the occasion of the disciple to be called is set down; second, the calling of this disciple itself is subjoined; third, the condition of the disciple who was called is described, there: "Now Philip was from Bethsaida." The occasion, indeed, of the calling was the departure of Jesus from Judea. And therefore it is said "on the next day he willed to go forth," namely Jesus from Judea, into Galilee, "and he found Philip." Now a threefold reason is assigned for Jesus' going forth into Galilee: two, indeed, literal, of which one is that, after he had been baptized by John, wishing to defer honor to the Baptist, he went forth into Galilee, withdrawing from Judea, lest by his presence he should obscure and diminish John's teaching office, while it still had standing: teaching us to anticipate one another in honor, as it is said in Romans 12:10. The second reason is that in Galilee there are no distinguished persons, below in John 7:52: "a prophet does not arise from Galilee," etc.; and therefore Jesus willed to go forth thither, and to choose from there the princes of the world, who are greater than the prophets, that through this he might show forth his power. Psalm 106:35: "he set the desert into pools of waters." The third reason is mystical: because Galilee is interpreted "transmigration." He willed therefore to go forth from Judea into Galilee in order to intimate that "on the next day," that is, in the day of grace, namely of the Gospel, he would go forth from Judea into Galilee, that is, to the Gentiles to be saved; below in John 7:35: "will he go into the dispersion of the Gentiles?" The calling, therefore, of the disciple is to following; and therefore he says "he found Philip, and said to him: Follow me." And note that sometimes a man finds God, but as it were unknown; Proverbs 8:35: "he who shall find me, shall find life, and shall draw salvation from the Lord." Sometimes God finds a man, but so as to manifest him and to magnify him; Psalm 88:21: "I have found David my servant." And thus Christ found Philip, in order to call him to faith and grace: and therefore he says at once "Follow me." There is a question why Jesus did not from the beginning call disciples. To which Chrysostom responds that he did not wish from the beginning to call anyone, before someone adhered to him spontaneously through the preaching of John: because men are drawn more by example than by words. Exodus 26: "the curtain draws the curtain." It is also asked why Philip at once, at one word, followed Christ, whereas Andrew followed him after hearing about Christ from John, and Peter from Andrew. To this there is a threefold response. One, that Philip had already been instructed by John; because, according to one exposition set down above, that other one, who together with Andrew followed Christ, was Philip. Another reason is that the voice of Christ had a certain power such that it moved the heart not only exteriorly but also interiorly; Jeremiah 23:29: "my words are as fire." For the voice of Christ was not spoken only to exterior things, but it inflamed the interior parts of the faithful to his love. Third, because perhaps Philip had already been instructed about Christ by Andrew and Peter, because they were from the same town; which the Evangelist seems to hint at through this, that he adds "now Philip was from Bethsaida, the city of Andrew and Peter." In which the condition of the disciple who was called is expressed: that he was from Bethsaida. And thus it accords with the mystery. For Bethsaida is interpreted "house of hunters": so as to show what Philip, Peter, and Andrew then were in spirit, and that from the house of hunters he was fittingly calling hunters to capture souls unto life. Jeremiah 16:16: "I will send my hunters," and so on. Consequently there is set down the fruit of the disciple who was converted to Christ; and first is set down the beginning of the fruit made by the disciple; second, the consummation made through Christ, there: "Jesus saw Nathanael." Concerning the first he does three things. First is set down the announcement of Philip; second, the response of Nathanael, there: "and Nathanael said"; third, the consequent admonition of Philip, there: "Philip said to him." Concerning the first, attend that, just as Andrew, perfectly converted, was eager to bring his brother to Christ, so too Philip his brother Nathanael. And therefore he says "Philip found Nathanael," whom perhaps he was seeking, just as Andrew had sought Peter: which was a sign of perfect conversion. "And he said to him." Nathanael is interpreted "gift of God"; and that anyone be converted to Christ is from the gift of God. Now he announces to him that all the prophecies and the law have their completion, and that the desires of the holy fathers were not frustrated but were verified, and that what had been promised by God to their desires had now been fulfilled. "Him of whom Moses wrote in the law, and the prophets, we have found, Jesus"; through which it is given to be understood that Nathanael was sufficiently skilled in the law, and that Philip too, already instructed about Christ, wished to lead Nathanael to Christ from things known to him, namely from the law and the prophets, and therefore he says "him of whom Moses wrote," and so on. For Moses wrote about Christ; below in John 5:46: "if you believed Moses, you would perhaps believe me also: for he wrote about me." Likewise the prophets wrote about Christ; Acts 10:43: "to him all the prophets give testimony." Attend also that Philip says three things about Christ, consonant with the law and the prophets. First indeed the name; whence he said "we have found Jesus." And this accords with the prophets: Isaiah 19:20: "I will send them a savior," etc.; Habakkuk last chapter, 18: "I will exult in God my Jesus." Second indeed the lineage, whence he traced the human origin when he says "the son of Joseph," namely who was of the house of David and his family. And although Christ did not draw his origin from him, nevertheless he drew it from the Virgin, who was of the same lineage as Joseph. Now he calls him "the son of Joseph," because he was reckoned to be his son, to whom, namely, his mother was betrothed. Whence it is said in Luke 3:23: "as it was supposed, the son of Joseph." Nor is it a wonder if Philip called him the son of Joseph, since even his mother, conscious of the divine incarnation, called him his son; Luke 2:48: "your father and I, sorrowing, sought you." And if indeed anyone is called the son of someone because he is nourished by him, Joseph much more could be called the father of Jesus, although according to the flesh he was not the father: because he had both nourished him, and was the spouse of the Virgin mother. Now it is said here by Philip not as though he were born from the union of Joseph and the Virgin, but because he knew that Christ was to be born of the generation of David, of whose house and family Joseph was, to whom Mary was betrothed. And this too accords with the prophets: Jeremiah 23:5: "I will raise up to David a just branch," and so on. Third, he commemorates his native place, saying "from Nazareth": not because he was born in it, indeed in Bethlehem, but because in it he had been nourished. For because his nativity was unknown to many, but the place where he had been nourished was known to many, therefore Philip was silent about Bethlehem, and put down Nazareth. And this indeed accords with the sayings of the prophets; for, Isaiah 11:1: "there shall come forth a rod from the root of Jesse, and a flower," or a "Nazarene," according to another reading, "shall ascend from his root." Consequently, when he says "and Nathanael said to him," etc., the response of Nathanael is set down: which indeed can be read both assertively and interrogatively; and in either way such a response accords with the words of Philip. For if, according as Augustine wishes, it is read assertively, the sense is: "from Nazareth can there be something good." That is, from a city of such great name, it can be that something of highest grace should arise for us, or some outstanding teacher, who may preach to us the flower of virtues and the cleanness of holiness. For Nazareth is interpreted "flower." From which it is given to be understood that Nathanael, most learned in the law, having scrutinized the Scriptures, foreknew that from Nazareth a savior was to be expected, which the other Scribes and Pharisees did not easily know; and therefore, when Philip said "we have found Jesus from Nazareth," raised up in hope, he responded: "truly from Nazareth there can be," and so on. But if it is read, according to Chrysostom, interrogatively, then the sense is: "from Nazareth can there be something good?" As if to say: all the other things which you say seem to be credible, because both the name and the lineage are consonant with the prophets, but this which you say, "from Nazareth," does not seem possible. For Nathanael had held through the Scriptures that Christ must come from Bethlehem, according to that of Matthew 2:6: "and you, Bethlehem, land of Juda, are by no means least among the princes of Juda: for out of you shall come forth the leader who shall rule my people Israel." And therefore, not finding Philip's statement to agree with the prophetic proclamation, prudently and gently he inquires about the truth of the saying: "from Nazareth can there be something good?" Consequently the admonition of Philip is set down: "Philip said to him: Come and see"; which admonition indeed accords with either response of Nathanael. Assertively indeed, so that it be said: you say that from Nazareth something good can be, but I say that that good which I announce to you is so great and so magnificent that I am not able to express it; and therefore "come, and see." Interrogatively, however, it is read thus. You, wondering, say: "from Nazareth can there be something good?" reckoning this to be impossible according to the Scriptures; but if you are willing to experience what I have experienced, you will understand that the things I say are true; and therefore "come, and see." Philip indeed draws Nathanael to Christ, not broken by his questionings, he who knows that for the rest he will not contradict, if he has tasted the words and doctrine of Christ: and in this Philip followed Christ, who above, to those questioning him about his dwelling place, responded: "come, and see." Psalm 33:6: "come to him, and be enlightened." Consequently, when he says "Jesus saw Nathanael," the consummation of the fruit through Christ is set down. Now it must be known that some are converted to Christ in a twofold way: some through miracles seen and experienced in themselves or in others; some indeed through internal inspirations, and through prophecy and the foreknowledge of hidden future things. But the mode of being converted through prophecies and the foreknowledge of future things is more efficacious than through miracles. For the demons themselves, and some men by their aid, can put forward certain marvels: but to predict future things is the work of divine power alone; Isaiah 41:23: "announce also the things that are to come, and we will say that you are gods"; 1 Corinthians 14:22: "prophecies are given to the faithful." And hence it is that the Lord draws Nathanael to faith not through miracles, but through the foretelling of hidden things; and therefore he says of him "behold a true Israelite, in whom there is no guile." Where he intimates to him three hidden things, namely hidden present things, which are in the heart, past deeds, and future heavenly things: which three things indeed to know is a divine, not a human, work. He intimates to him hidden present things when he says "behold a true Israelite, in whom there is no guile": where indeed first is set down Christ's foretelling; second, Nathanael's inquiry, there: "whence do you know me?" He says therefore, concerning the first, "Jesus saw Nathanael coming to him," as if to say: before he arrived at him, he said of him: "behold a true Israelite," and so on. Now he said this of him before he arrived at him, because if he had said this after he had come to Jesus, Nathanael could have believed that Jesus had heard this from Philip. Now he said "behold a true Israelite, in whom there is no guile": now Israel has two interpretations. For in one way it is interpreted "most upright"; Isaiah 44:2: "fear not, my servant most upright, whom I have chosen," where the Gloss says that Israel is interpreted "most upright." In another way Israel is interpreted "a man seeing God." And according to either, Nathanael is truly an Israelite: for because he is called upright in whom there is no guile, therefore he is called "truly an Israelite, in whom there is no guile"; as if to say: truly you represent your lineage, because you are upright and without guile. But because through cleanness and simplicity a man sees God, therefore he said "a true Israelite"; that is, you are a man truly seeing God, because you are simple and without guile. Now he said "in whom there is no guile," lest it be believed that he had spoken maliciously: "from Nazareth can there be something good?" as if questioning. Augustine, however, expounds otherwise. For it is manifest that all are born under sin. Those therefore are called guileful who, having sin in the heart, exteriorly feign themselves just; but he who is a sinner, and confesses himself a sinner, is not guileful. He said therefore "behold a true Israelite, in whom there is no guile," not that he had no sin, not that a physician was not necessary to him, because no one is so born that he needs no physician; but in him he praised the confession of sin. Consequently, when he says "whence do you know me?" Nathanael's inquiry is set down. For Nathanael, wondering at the power of God in the manifestation of hidden things, because this is of God alone: Jeremiah 17:9: "the heart of man is depraved and inscrutable, and who shall know it? I the Lord who search the heart and prove the reins"; and 1 Kings 16:7: "men see the things that appear, but God beholds the heart," therefore he asks "whence do you know me?" In which the humility of Nathanael is commended: because although he was praised, he was not lifted up; but he held his own praise as suspect: against which is said Isaiah 3:12: "my people, those who call you blessed, they themselves deceive you." He intimates the past things that were absent when he says "before Philip called you, when you were under the fig tree, I saw you," where first is set down the declaration of Christ; second, the confession of Nathanael, there: "Nathanael answered and said: Rabbi, you are the Son of God." Concerning the first it must be known that Nathanael could have a twofold suspicion about Christ: one, that Christ had said the aforesaid things wishing to flatter him and to draw him to his friendship; another, that the things which he said above he had known from another. Therefore, in order to remove the suspicion, and to raise him to higher things, he manifests those hidden things which no one could have known except divinely, namely those which had happened just then concerning Nathanael himself: and this is what he says "before Philip called you, when you were under the fig tree, I saw you." For, according to the letter, Nathanael had been under the fig tree when he was called by Philip: which Christ had discerned by the power of divinity, because, as is said in Ecclesiasticus 23:28, "the eyes of the Lord are far brighter than the sun." Mystically, however, by the fig tree sin is designated: both because we find the fig tree cursed, having leaves only, and not fruit, Matthew 21:19, which was done as a figure of sin; and because Adam and Eve, when they had sinned, made themselves aprons from fig leaves. He says therefore "when you were under the fig tree," that is, under the shadow of sin, before you were called to grace, "I saw you," namely with the eye of mercy: for the very predestination of God, with the eye of piety, looks upon the predestined living under sins; Ephesians 1:4: "he chose us before the foundation of the world," and so on. And it is of this eye that he speaks here. "I saw you," namely by predestinating from eternity. Or, according to Gregory, "when you were under the fig tree," that is, under the shadow of the law, "I saw you." Hebrews 10:1: "the law, having a shadow of the good things to come," and so on. Now Nathanael, immediately turned to this, and knowing the power of divinity in Christ, breaks forth into a voice of confession and praise, saying "Rabbi, you are the Son of God." Where he considers three things about Christ, namely the fullness of knowledge, when he says "Rabbi," which is interpreted "master"; as if he said, you are perfect in knowledge. He already presaged what is said in Matthew 23:10: "your master is one, Christ." Second, the excellence of singular grace, when he says "you are the Son of God." For that a man be a son of God through adoption, is only of grace; and also to be a son of God through union, which is proper to the man Christ, is through grace: because not from any preceding merits, but through the grace of union, that man is the Son of God. Third indeed, the immensity of power, when he says "you are the king of Israel," that is, awaited by Israel as king and defender; Daniel 7:14: "his power, an eternal power," and so on. But concerning this a question arises, according to Chrysostom. Since Peter, who after many miracles, after great doctrine, confessed what Nathanael here confesses about Christ, "you are the Son of God," merited to be beatified, the Lord saying: "blessed are you, Simon Bar-Jona," etc., why was Nathanael too, who had said the like before seeing miracles and receiving doctrine, not beatified? And to this Chrysostom responds that the cause of this is that, although Nathanael and Peter uttered the same words, nevertheless the intention of each was not the same. Peter indeed confessed that Christ is the true Son of God by nature, namely such that he was man in such a way that nevertheless he was true God; but this one confessed him to be the Son of God through adoption, according to that of Psalm 81:6: "I have said: you are gods, and all of you sons of the Most High." And this is clear through the following words. For if he had understood him to be the Son of God by nature, he would not have said "you are the king of Israel" only, but of the whole world. This too is clear, because to the faith of Peter Christ added nothing, as being perfect, but he said he would build his Church upon that confession. But Nathanael, as being deficient in the greater part of his confession, he elevates to greater things, namely to the knowledge of his divinity. Whence he said "you shall see greater things than these." Where the third thing is noted, namely the intimation of future things, as if to say: because I have told you past things, you believe me to be the Son of God through adoption and king of Israel only, but I will lead you to a greater knowledge, namely that you may believe me to be the natural Son of God and king of all ages. And therefore there follows "amen, amen I say to you, you shall see heaven opened, and the Angels of God ascending and descending upon the Son of man," where, according to Chrysostom, the Lord wishes to prove that he is the true Son of God, and God. For it is proper to the Angels to minister and to be subject, Psalm 102: "bless the Lord, all his Angels, his ministers, who do his will." When therefore you shall see that the Angels will administer to me, it will be certain to you that I am the true Son of God. Hebrews 1:6: "when he brings the firstborn into the world, he says: and let all the Angels of God adore him." But when did the apostles see this? They saw it, I say, in the passion, when an Angel was present to him, comforting him, Luke 22:43. Likewise in the resurrection, when the apostles found two Angels standing above the sepulcher. Similarly in the ascension, when they said to the apostles, Acts 1:11: "men of Galilee, why do you wonder, looking up into heaven? This Jesus, who has been taken up from you into heaven, shall come in the same way as you have seen him going into heaven." And because he had already told him true things about past matters, it was the more credible to him what he foretells about the future, when he says "you shall see." For it is an evident argument that he tells true things about future matters who had manifested the truth about hidden past things. Now he says "upon the Son of man the Angels ascending and descending," because according to mortal flesh he was made a little lower than the Angels: and insofar as this, the Angels ascend and descend upon him; but according as he is the Son of God, he himself is above the Angels, as has been said. According to Augustine, however, in the aforesaid words he beautifully manifests his divinity. For it is read in Genesis 28:12 that Jacob saw a ladder, and Angels ascending and descending. And Jacob, understanding what he saw, rising up anointed the stone with oil, and then said: "truly the Lord is in this place." This stone is Christ, whom the builders rejected; and he is anointed with the invisible oil of the Holy Spirit; but he is set up as a memorial pillar, because he was to be the foundation of the Church, as is said in 1 Corinthians 3:11: "no one can lay another foundation besides that which has been laid." Now the Angels ascend and descend, inasmuch as they are present to him by serving and ministering. He said therefore: "amen, amen I say to you, you shall see heaven opened," etc., as if to say: because you are a true Israelite, attend to that which Israel saw, so that you may believe me to be that one who is signified by the stone anointed by Jacob: for you too shall see upon him the Angels ascending and descending. Or the Angels are the preachers, according to Augustine, preaching Christ; Isaiah 18:2: "go, swift Angels, to a nation rent and torn to pieces"; who indeed ascend through contemplation, just as Paul had ascended even to the third heaven, as is said in 2 Corinthians 12:2, and descend through the instruction of their neighbors "upon the Son of man," that is, to the honor of Christ: because, as is said in 2 Corinthians 4:5: "for we preach not ourselves, but Jesus Christ our Lord." But that they may ascend and descend, heaven is opened, because it is necessary that heavenly grace be given to the preachers, that they may ascend and descend. Psalm 67:9: "the heavens dropped down," etc.; Revelation 4:1: "afterward I saw heaven opened," and so on. Now the reason why Nathanael is not chosen as an apostle after so great a confession of faith is this, that Christ did not wish that the conversion of the world to faith be ascribed to human wisdom, but only to the power of God. And therefore he did not wish to choose Nathanael, most skilled in the law, as an apostle; but he chose the simple and the unlearned; as is said in 1 Corinthians 1:26: "not many wise ones... but the foolish things of the world God has chosen."”

“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 Joh 14:12. 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, Joh 1:44. 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 (Mat 11:21), 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, Joh 1:45. 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, Act 20:35. 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, Phi 3:12. (2.) The objection which Nathanael made against this, Can any good thing come out of Nazareth? Joh 1:46. 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 2:3; Jer 1:5. 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 (Joh 21:2), 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 9:6); 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 2:29), 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, Psa 32:2. 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, Job 1:8. (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?" Sa2 7:18. 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 4:12, Heb 4:13. 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 11:2, Isa 11:3. Here he answers that prediction. See Ti2 2:19. 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 45:4; Gal 4:9. 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 4:4; Zac 3:10. Nathanael herein was an Israelite indeed, that, like Israel, he wrestled with God alone (Gen 32:24), 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 (Joh 1:49): 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 Psa 2:7); 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, Joh 1:50, Joh 1:51. Christ is very tender of young converts, and will encourage good beginnings, though weak, Mat 12:20. [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 3:14), 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, (1.) 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 (Joh 20:30), 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, Joh 6:62. 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 Th2 1:10. (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, Joh 2:11. 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 10:19, Heb 10:20); 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 28:12), by whom angels continually ascend and descend for the good of the saints.”

“The day following,.... Not the day after John had pointed out Christ, as the Lamb of God, to two of his disciples; but the day after Simon had been with him, being brought by Andrew: Jesus would go forth into Galilee; from whence he came to Jordan, to John, to be baptized by him; and which being done, and his temptations in the wilderness over, it was his will, resolution, and determination, to return to Galilee, the place of his education and conversation, till this time; and therefore chose to begin his ministry, and miracles, there, both to give honour to it, and to fulfil a prophecy in Isa 9:1; and besides this, he had doubtless another end in going thither: which was to call some other disciples that dwelt there: and findeth Philip; as he was going to Galilee, or rather when in it; not by hap or chance; but knowing where he was, as the shepherd and bishop of souls, looked him up and found him out, and called him by his grace, and to be a disciple of his; See Gill on Mat 10:3, and saith unto him, follow me; leave thy friends, thy calling, and business, and become a disciple of mine: and such power went along with these words, that he at once left all, and followed Christ; as the other disciples, Peter, and Andrew, James, and John, and Matthew did, as is recorded of them, though not of this; but the following history makes it appear he did.”

“Philip - This apostle was a native of Bethsaida in Galilee. Eusebius says he was a married man, and had several daughters. Clemens Alexandrinus mentions it as a thing universally acknowledged that it was this apostle who, when commanded by our Lord to follow him, said, Let me first go and bury my father, Mat 8:21, Mat 8:22. Theodoret says he preached in the two Phrygias; and Eusebius says he was buried in Phrygia Pacatiana. He must not be confounded with Philip the deacon, spoken of Act 6:5.”