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R.C.H. Lenski · Citado em PreceptAustin
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Lenski - Bengel calls this reply: optimum remedium contra opiniones praeconceptas, the best remedy against preconceived opinions. The answer was probably far better than Philip himself realized, for the only way to learn aright who Jesus is, is not to argue about him, about Nazareth, or about any other point that doubt may try to raise, but to come directly to Jesus himself (now in his Word, where he stands ready to meet us) and thus to see. This is the way Jesus led all his disciples, and they came, they saw, they were satisfied to the uttermost. (BORROW The Interpretation of St. John's Gospel) D L Moody - AFTER all, we do not gain much by discussion. Let objectors or inquirers only get one personal interview with the Son of God, and that will scatter all their darkness, all their prejudice, and all their unbelief. The moment that Philip succeeded in getting Nathanael to Christ, the work was done.....SO we say to you, “Come and see!” I thought, when I was converted, that my friends had been very unfaithful to me, because they had not told me about Christ. I thought I would have all my friends converted inside of twenty-four hours, and I was quite disappointed when they did not at once see Christ to be the Lily of the Valley, and the Rose of Sharon, and the Bright and Morning Star. I wondered why it was. But we need to learn that God alone can do that. Vance Havner - "Come and See" And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see. John 1:46. Philip did not let Nathanael sidetrack him into a discussion of whether or not any good thing could come out of Nazareth. That was irrelevant and Philip was no authority on the matter. After all, the best way to settle that question, as well as all others, was, "Come and see for yourself." Jesus was just out of Nazareth, and Nathanael could soon find out the answer to his query. The devil likes to sidetrack us from the real issue. The woman at Jacob's well raised secondary matters until the Lord brought her to face her sin and Himself as the Messiah. Do not let people dodge the real issue by raising a lot of unimportant questions. Tell them to come to Christ and see for themselves. He is in Himself the answer to all our problems. Whatever you may not understand, whatever puzzles you, do not try to solve such things one by one. Come to Him and He will dispel your doubts and you will say with Nathanael, "Thou art the Son of God!" Reflections on the Gospel of John "Come and See" John 1:46 JOHN the Baptist stood with his disciples and declared Jesus to be the "Lamb of God." John's other statements about our Lord were in terms of His Messiahship, but this, with Isaiah 53:7 in mind, looks toward Calvary. When two of John's disciples began to follow the Lord, He enquired, "What seek ye?" What do we seek in Him today? And what do we seek in life? The two asked where Jesus dwelt. That is life's supreme issue: not where dwells this or that thing we seek, but where does He dwell who is Life and Truth? The answer, given to these and later by Phillip to Nathanael, is the very heart of the Christian experience: "Come and see." If you would know the truth about our Lord, it cannot be reached by argument and speculation. "Come and see"—that is the road to certainty. "If any man will to do His will, he shall know of the doctrine, whether it be of God or whether I speak of myself." One of the two, Andrew, went for his brother Simon. That is a true mark of discipleship, that we seek our brother. And he brought him to Jesus. No greater thing did Andrew ever do for his Lord. If you are not an "important" disciple as Peter was, you surely can be an Andrew. Next Philip followed, who soon went after Nathanael (Bartholomew). What a testimony to bring—that he had found the long-expected Messiah! Nathanael is disposed to raise questions, but Philip offers the practical test: "Come and see." He wisely did not argue the question of whether any good thing could come out of Nazareth. Don't argue secondary issues with questioners; tell them to come and see. Christ is Himself the answer to their doubts. Our Lord knew Nathanael in advance as a devout Israelite. He knew the hours Nathanael had spent under the fig tree. God knows our hearts, our tears, the secret prayers, the longings of the soul of which men know nothing. He knows the long, lean years when we prayed and seemed to receive nothing. How it must have seemed sometimes to Nathanael that the Messiah would never come! Don't give up the fig tree! He sees you through the tedious, commonplace years, and one day your great moment will come, and you shall cry out as did Nathanael: "Thou are the Son of God! Thou art the King of Israel!" He will reveal Himself to the faithful. And not only that, but we shall see greater things than these! For there is greater glory ever to be revealed, and what we see here is but the foretaste of more to follow. As Jesus told Nathanael, He is the Jacob’s Ladder between earth and heaven. "Ye shall see heaven open, and the angels of God ascending and descending upon the Son of Man" (v. 51). Jacob learned at Bethel that all heaven was interested in him. So angels are our ministers (Heb. 1:14), and our Lord Himself is the ladder. Nathanael's experience had three stages: first, the long years of prayer and waiting; then the revelation of the Lord; and the rest of his life consisted of increasing fellowship with heaven through Christ. Truly, if we "come and see," we shall "see greater things than these." John 1:47 Jesus saw Nathanael coming to Him, and said of him, "Behold, an Israelite indeed, in whom there is no deceit!" BGT John 1:47 εἶδεν ὁ Ἰησοῦς τὸν Ναθαναὴλ ἐρχόμενον πρὸς αὐτὸν καὶ λέγει περὶ αὐτοῦ· ἴδε ἀληθῶς Ἰσραηλίτης ἐν ᾧ δόλος οὐκ ἔστιν. NET John 1:47 Jesus saw Nathanael coming toward him and exclaimed, "Look, a true Israelite in whom there is no deceit!" NLT John 1:47 As they approached, Jesus said, "Now here is a genuine son of Israel-- a man of complete integrity." ESV John 1:47 Jesus saw Nathanael coming toward him and said of him, "Behold, an Israelite indeed, in whom there is no deceit!" NIV John 1:47 When Jesus saw Nathanael approaching, he said of him, "Here is a true Israelite, in whom there is nothing false." GNT John 1:47 εἶδεν ὁ Ἰησοῦς τὸν Ναθαναὴλ ἐρχόμενον πρὸς αὐτὸν καὶ λέγει περὶ αὐτοῦ, Ἴδε ἀληθῶς Ἰσραηλίτης ἐν ᾧ δόλος οὐκ ἔστιν. KJV John 1:47 Jesus saw Nathanael coming to him, and saith of him, Behold an Israelite indeed, in whom is no guile! YLT John 1:47 Jesus saw Nathanael coming unto him, and he saith concerning him, 'Lo, truly an Israelite, in whom guile is not;' ASV John 1:47 Jesus saw Nathanael coming to him, and saith of him, Behold, an Israelite indeed, in whom is no guile! CSB John 1:47 Then Jesus saw Nathanael coming toward Him and said about him, "Here is a true Israelite; no deceit is in him." NKJ John 1:47 Jesus saw Nathanael coming toward Him, and said of him, "Behold, an Israelite indeed, in whom is no deceit!" NRS John 1:47 When Jesus saw Nathanael coming toward him, he said of him, "Here is truly an Israelite in whom there is no deceit!" NAB John 1:47 Jesus saw Nathanael coming toward him and said of him, "Here is a true Israelite. There is no duplicity in him." NJB John 1:47 When Jesus saw Nathanael coming he said of him, 'There, truly, is an Israelite in whom there is no deception.' GWN John 1:47 Jesus saw Nathanael coming toward him and remarked, "Here is a true Israelite who is sincere." Behold: John 8:31,39 Ro 2:28,29 9:6 Php 3:3 in whom there is no deceit: Ps 32:2 73:1 1Pe 2:1,22 Rev 14:5 John 1:47 Nathanael—The Man Needed for the Day - Spurgeon's sermon notes John 1 Resources - Multiple Sermons and Commentaries As Lenski says "“Come and see!” is a call and an invitation, and while it is extended through Philip, it comes from Jesus himself who uses us to call others. In spite of his doubts about a person from Nazareth being the Messiah Nathanael comes to see....It cost Nathanael some effort to come to a man from Nazareth; Jesus knows what it cost him, and this rejoices his heart." (BORROW The Interpretation of St. John's Gospel) Jesus saw Nathanael coming to Him, and said of him - NLT = "As they approached, Jesus said." To whom is Jesus speaking? To the disciples who had come to him (Andrew, John, Peter) "yet he does this in such a way that Nathanael hears what Jesus says about him." (Lenski BORROW The Interpretation of St. John's Gospel)) Behold, (idou - Jesus uses this to arrest their attention) an Israelite indeed, in whom there is no deceit (dolos) - NLT paraphrases it ""Now here is a genuine son of Israel-- a man of complete integrity." Nathanael was not a "bait and switch" man (see below). Nathanael is not dolos, one who uses cunning or deception as one uses bait to catch fish or some cunning means to secure personal advantage. A T Robertson on without guile or no deceit (dolos) - Truly an Israelite,” one living up to the covenant name, Israel at its best (Rom. 2:29), without the guile (δολος [dolos], deceit, bait for fish, from deleazō, to catch with bait) that Jacob once had of which Isaac complained (Ge 27:35 - Isaac to Esau - "your brother came deceitfully [Lxx = dolos] and has taken away your blessing."). The servant of Jehovah was to be without guile (Isa. 53:9). (John 1 Word Pictures in the NT) Warren
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Lenski has a sage comment on Jesus' question What do you seek? - This first word spoken by Jesus [in John’s gospel] is a master question. It bids them look searchingly at their inmost longings and desires.… A hidden promise lies in the question “What are you seeking?” Jesus has the highest treasure any man can seek, longs to direct our seeking toward that treasure in order that he may bestow it for our everlasting enrichment. (BORROW The Interpretation of St. John's Gospel) Ray
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Lenski writes that "Jesus places himself and the humble place where he lodges at their service without delay. This readiness is generous on his part and kind and satisfying for them. There never was a time when Jesus was not eager to satisfy hearts that truly sought his blessings. His answer is, “Come, and you shall see.” They would have been happy if Jesus had said, “Come tomorrow or the next day and see me.” But he opens the door to them on the instant just as if he had been waiting for them. Kings and the great men of the earth hedge themselves about with servants and ceremony, so that it is difficult to reach them and get speech with them; one must arrange an interview in advance to secure audience at all. Nothing is easier than to get an audience from the King of kings at once....To be sure, if the disciples would come, they would see the little place where Jesus stayed. But their desire went far beyond seeing this place. The entire conversation deals with deeper things. “You shall see” means: the place where you can speak to me and learn from me and about me all that prompts your hearts to follow me. The promise is broad, but the sequel shows that it was fully redeemed. We have an echo of this invitation and promise of Jesus in Philip’s word to (BORROW The Interpretation of St. John's Gospel) THOUGHT - Jesus' invitation is still apropos to all men and women who are dead in their trespasses and sins and yet who are desperately seeking answers to the most important question in life - where will I spend eternity? To all who are honestly seeking, His answer is always "Come and you will see." Are you seeking truth? Then Jesus invites you to come and spend some time with Him, for He alone is the way, the truth and the life and no one comes to the Father but through Him (Jn 14:6). Believer's Study Bible on come - It is often John's desire to communicate multiple truths by a single statement in his Gospel. "Come and see" may be intended to communicate theological truth which lies beneath the surface of the literal nature of the statement. If one will come to Jesus, then he will see who He really is. (Believer's Study Bible) So - Therefore (oun) - Term of conclusion. "This connecting particle is found in John’s Gospel as often as in the other three combined, and most commonly in narrative, marking the transition from one thing to another, and serving to connect the several parts of the narrative." (Vincent John 1 Greek Word Studies) Oun in Gospels - Note prevalence in John's Gospel - Matt. 1:17; Matt. 3:8; Matt. 3:10; Matt. 5:19; Matt. 5:23; Matt. 5:48; Matt. 6:2; Matt. 6:8; Matt. 6:9; Matt. 6:22; Matt. 6:23; Matt. 6:31; Matt. 6:34; Matt. 7:11; Matt. 7:12; Matt. 7:24; Matt. 9:38; Matt. 10:16; Matt. 10:26; Matt. 10:31; Matt. 10:32; Matt. 12:12; Matt. 12:26; Matt. 13:18; Matt. 13:27; Matt. 13:28; Matt. 13:40; Matt. 13:56; Matt. 17:10; Matt. 18:4; Matt. 18:26; Matt. 18:29; Matt. 18:31; Matt. 19:6; Matt. 19:7; Matt. 21:25; Matt. 21:40; Matt. 22:9; Matt. 22:17; Matt. 22:21; Matt. 22:28; Matt. 22:43; Matt. 22:45; Matt. 23:3; Matt. 23:20; Matt. 24:15; Matt. 24:26; Matt. 24:42; Matt. 25:13; Matt. 25:27; Matt. 25:28; Matt. 26:54; Matt. 27:17; Matt. 27:22; Matt. 27:64; Matt. 28:19; Mk. 10:9; Mk. 11:31; Mk. 12:9; Mk. 13:35; Mk. 15:12; Mk. 16:19; Lk. 3:7; Lk. 3:8; Lk. 3:9; Lk. 3:10; Lk. 3:18; Lk. 4:7; Lk. 7:31; Lk. 7:42; Lk. 8:18; Lk. 10:2; Lk. 10:40; Lk. 11:13; Lk. 11:35; Lk. 11:36; Lk. 12:26; Lk. 13:7; Lk. 13:14; Lk. 13:18; Lk. 14:33; Lk. 14:34; Lk. 16:11; Lk. 16:27; Lk. 19:12; Lk. 20:15; Lk. 20:17; Lk. 20:29; Lk. 20:33; Lk. 20:44; Lk. 21:7; Lk. 21:14; Lk. 22:70; Lk. 23:16; Lk. 23:22; Jn. 1:21; Jn. 1:22; Jn. 1:25; Jn. 1:39; Jn. 2:18; Jn. 2:20; Jn. 2:22; Jn. 3:25; Jn. 3:29; Jn. 4:1; Jn. 4:5; Jn. 4:6; Jn. 4:9; Jn. 4:11; Jn. 4:28; Jn. 4:33; Jn. 4:40; Jn. 4:45; Jn. 4:46; Jn. 4:48; Jn. 4:52; Jn. 4:53; Jn. 5:10; Jn. 5:18; Jn. 5:19; Jn. 6:5; Jn. 6:10; Jn. 6:11; Jn. 6:13; Jn. 6:14; Jn. 6:15; Jn. 6:19; Jn. 6:21; Jn. 6:24; Jn. 6:28; Jn. 6:30; Jn. 6:32; Jn. 6:34; Jn. 6:41; Jn. 6:52; Jn. 6:53; Jn. 6:60; Jn. 6:62; Jn. 6:67; Jn. 7:3; Jn. 7:6; Jn. 7:11; Jn. 7:15; Jn. 7:16; Jn. 7:25; Jn. 7:28; Jn. 7:30; Jn. 7:33; Jn. 7:35; Jn. 7:40; Jn. 7:43; Jn. 7:45; Jn. 7:47; Jn. 8:5; Jn. 8:12; Jn. 8:13; Jn. 8:19; Jn. 8:21; Jn. 8:22; Jn. 8:24; Jn. 8:25; Jn. 8:28; Jn. 8:31; Jn. 8:36; Jn. 8:38; Jn. 8:41; Jn. 8:52; Jn. 8:57; Jn. 8:59; Jn. 9:7; Jn. 9:8; Jn. 9:10; Jn. 9:11; Jn. 9:15; Jn. 9:16; Jn. 9:17; Jn. 9:18; Jn. 9:19; Jn. 9:20; Jn. 9:24; Jn. 9:25; Jn. 9:26; Jn. 10:7; Jn. 10:24; Jn. 10:39; Jn. 11:3; Jn. 11:6; Jn. 11:12; Jn. 11:14; Jn. 11:16; Jn. 11:17; Jn. 11:20; Jn. 11:21; Jn. 11:31; Jn. 11:32; Jn. 11:33; Jn. 11:36; Jn. 11:38; Jn. 11:41; Jn. 11:45; Jn. 11:47; Jn. 11:53; Jn. 11:54; Jn. 11:56; Jn. 12:1; Jn. 12:2; Jn. 12:3; Jn. 12:7; Jn. 12:9; Jn. 12:17; Jn. 12:19; Jn. 12:21; Jn. 12:28; Jn. 12:29; Jn. 12:34; Jn. 12:35; Jn. 12:50; Jn. 13:6; Jn. 13:12; Jn. 13:14; Jn. 13:24; Jn. 13:25; Jn. 13:26; Jn. 13:27; Jn. 13:30; Jn. 13:31; Jn. 16:17; Jn. 16:18; Jn. 16:22; Jn. 18:3; Jn. 18:4; Jn. 18:6; Jn. 18:7; Jn. 18:8; Jn. 18:10; Jn. 18:11; Jn. 18:12; Jn. 18:16; Jn. 18:17; Jn. 18:19; Jn. 18:24; Jn. 18:25; Jn. 18:27; Jn. 18:28; Jn. 18:29; Jn. 18:31; Jn. 18:33; Jn. 18:37; Jn. 18:39; Jn. 18:40; Jn. 19:1; Jn. 19:5; Jn. 19:6; Jn. 19:8; Jn. 19:10; Jn. 19:13; Jn. 19:15; Jn. 19:16; Jn. 19:20; Jn. 19:21; Jn. 19:23; Jn. 19:24; Jn. 19:26; Jn. 19:29; Jn. 19:30; Jn. 19:31; Jn. 19:32; Jn. 19:38; Jn. 19:40; Jn. 19:42; Jn. 20:2; Jn. 20:3; Jn. 20:6; Jn. 20:8; Jn. 20:10; Jn. 20:11; Jn. 20:19; Jn. 20:20; Jn. 20:21; Jn. 20:25; Jn. 20:30; Jn. 21:5; Jn. 21:6; Jn. 21:7; Jn. 21:9; Jn. 21:11; Jn. 21:15; Jn. 21:21; Jn. 21:23; They came and saw where He was staying (meno) - Come...see is now came...saw. "To come—to see—to abide with Jesus has well been called an epitome of the entire Christian life." (Lenski BORROW The Interpretation of St. John's Gospel) Recall Jesus' home was in Nazareth which was a considerable distance to the north and John was baptizing east of Jerusalem, so that this is not referring to Jesus returning to Nazareth. While the text does not say it is likely they slept outdoors. Recall Jesus' words in Mt 8:20 "The foxes have holes and the birds of the air have nests, but the Son of Man has nowhere to lay His head.” And they stayed with Him that day - They spent the day with the Creator of the world, the Messiah of Israel! These must have been golden moments for Andrew and John. What did they speak about? The text does not say but earlier John (one of the two) had said "the Word became flesh, and dwelt among us, and we saw His glory, glory as of the only begotten from the Father, full of grace and truth." (Jn 1:14) There was the living Word dwelling with those two men and what they heard was "full of grace and truth." The experience of Andrew and John reminds me of the two men on the Emmaus Road in Luke 24:32 "They said to one another, “Were not our hearts burning within us while He was speaking to us on the road, while He was explaining the Scriptures to us?” John
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Lenski - Let us remember that they came from close association with another great master, the Baptist, the last great prophet of God whose disciples they had been and with whom they would inevitably compare Jesus. They had now found a greater—him of whom the Baptist had prophesied. (BORROW The Interpretation of St. John's Gospel) Staying...stayed (3306) see note on meno. Here the Baptist's disciples stayed with Jesus, but eventually they would become true disciples of Jesus, Who later taught "If you continue (meno) in My word, then you are truly disciples of Mine." (Jn 8:31) For it was about the tenth hour - "Now it was about four o'clock in the afternoon." (NET) John never forgot the hour he met and spent time with Jesus! THOUGHT - Do you remember the day you first met Him with eyes of faith like a little child? What a glorious day it was! NET NOTE on why this was 4 PM (Jewish "clock") and not 10 A.M. (Roman "clock"). - Later in the Gospel’s Passover account (John 19:42, where the sixth hour is on the “eve of the Passover”) it seems clear the author had to be using Jewish reckoning, which began at 6 a.m. This would make the time here in Jn 1:39 to be 4 p.m. This may be significant: If the hour was late, Andrew and the unnamed disciple probably spent the night in the same house where Jesus was staying, and the events of Jn 1:41–42 took place on the next day. HIMSELF Once it was the blessing, Now it is the Lord; Once it was the feeling, Now it is his word; Once his gifts I wanted, Now the Giver own; Once I sought for healing, Now himself alone. Once 'twas painful trying, Now 'tis perfect trust; Once a half salvation, Now the uttermost; Once 'twas ceaseless holding, Now he holds me fast; Once 'twas constant drifting, Now my anchor's cast. Once 'twas busy planning, Now 'tis trustful prayer; Once 'twas anxious caring, Now he has the care; Once 'twas what I wanted, Now what Jesus says; Once 'twas constant asking, Now 'tis ceaseless praise. Once it was my working, his it hence shall be; Once I tried to use him, Now he uses me; Once the power I wanted, Now the mighty one; Once for self I laboured, Now for him alone. Once I hoped in Jesus, Now I know he's mine; Once my lamps were dying, Now they brightly shine; Once for death I waited, Now his coming hail, And my hopes are anchored, Save within the veil. COME. - James Smith 1. And Rest, Matt. 11:28 2. And See, John 1:39 3. And Drink, John 7:37 4. And Dine, John 21:12 5. And Follow Me, Mark 10:21 6. And Rest Awhile, Mark 6:31 7. And Inherit, Matt. 25:34 The Invitations of Scripture - Rod Mattoon 1. The invitation to Reason— Isaiah 1:18—Come now, and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool. 2. The invitation to Rest— Matthew 11:28—Come unto me, all ye that labour and are heavy laden, and I will give you rest. 3. The invitation to Reside with the Lord— John 14:3—And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also. 4. The invitation to Request your needs before the Lord— Hebrews 4:16—Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need. 5. The invitation of Relinquishment or surrender to the Lord— Mark 10:21—Then Jesus beholding him loved him, and said unto him, One thing thou lackest: go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, take up the cross, and follow me. 6. The invitation to Revival— 2 Chronicles 7:14—If my people, which are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways; then will I hear from heaven, and will forgive their sin, and will heal their land. 7. The Rearmost invitation or last one— Revelation 22:17—And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely. Oswald Chambers - Getting there Where the self-interest sleeps and the real interest awakens: Master, where dwellest Thou?… Come and see.… Come with Me. John 1:39. “They abode with Him that day.” That is about all some of us ever do, then we wake up to actualities, self-interest arises and the abiding is passed. There is no condition of life in which we cannot abide in Jesus. “Thou art Simon, thou shalt be called Cephas.” God writes the new name on those places only in our lives where He has erased the pride and self-sufficiency and self-interest. Some of us have the new name in spots only, like spiritual measles. In sections we look all right. When we have our best spiritual mood on, you would think we were very high-toned saints; but don’t look at us when we are not in that mood. The disciple is one who has the new name written all over him; self-interest and pride and self-sufficiency have been completely erased. Pride is the deification of self, and this to-day in some of us is not of the order of the Pharisee, but of the publican. To say ‘Oh, I’m no saint,’ is acceptable to human pride, but it is unconscious blasphemy against God. It literally means that you defy God to make you a saint. ‘I am much too weak and hopeless, I am outside the reach of the Atonement.’ Humility before men may be unconscious blasphemy before God. Why are you not a saint? It is either that you do not want to be a saint, or that you do not believe God can make you one. It would be all right, you say, if God saved you and took you straight to heaven. That is just what He will do! “We will come unto Him, and make our abode with Him.” Make no conditions, let Jesus be everything, and He will take you home with Him not only for a day, but for ever. John 1:39 Come And See By David C. McCasland Read: John 1:35-46 Come and see. —John 1:39 “Can you tell me where I can find the lightbulbs?” “Sure. Come with me, and I’ll take you to them.” In many large stores, employees are instructed to take customers to find what they are looking for rather than simply giving them verbal directions. This common act of courtesy and walking alongside an inquiring person may help us expand our concept of what it means to lead others to Christ. In John 1, the phrase “come and see” occurs twice. When two curious disciples of John the Baptist asked Jesus where He was staying, the Lord said, “Come and see” (v.39). After spending the day with Him, Andrew found his brother, Simon Peter, and brought him to Jesus (vv.40-41). Later, Philip told Nathanael he had found the Messiah. To Nathanael’s skeptical reply, Philip said, “Come and see” (v.46). The gospel has to be proclaimed, Its truth we need to share; But sometimes seekers also need To see how much we care. —Sper Kindness and compassion have led more people to Christ than proclamation alone. John 1:40 One of the two who heard John speak and followed Him, was Andrew, Simon Peter's brother. BGT John 1:40 Ἦν Ἀνδρέας ὁ ἀδελφὸς Σίμωνος Πέτρου εἷς ἐκ τῶν δύο τῶν ἀκουσάντων παρὰ Ἰωάννου καὶ ἀκολουθησάντων αὐτῷ· NET John 1:40 Andrew, the brother of Simon Peter, was one of the two disciples who heard what John said and followed Jesus. NLT John 1:40 Andrew, Simon Peter's brother, was one of these men who heard what John said and then followed Jesus. ESV John 1:40 One of the two who heard John speak and followed Jesus was Andrew, Simon Peter's brother. NIV John 1:40 Andrew, Simon Peter's brother, was one of the two who heard what John had said and who had followed Jesus. GNT John 1:40 Ἦν Ἀνδρέας ὁ ἀδελφὸς Σίμωνος Πέτρου εἷς ἐκ τῶν δύο τῶν ἀκουσάντων παρὰ Ἰωάννου καὶ ἀκολουθησάντων αὐτῷ· KJV John 1:40 One of the two which heard John speak, and followed him, was Andrew, Simon Peter's brother. YLT John 1:40 Andrew, the brother of Simon Peter, was one of the two who heard from John, and followed him; ASV John 1:40 One of the two that heard John speak, and followed him, was Andrew, Simon Peter's brother. CSB John 1:40 Andrew, Simon Peter's brother, was one of the two who heard John and followed Him. NKJ John 1:40 One of the two who heard John speak, and followed Him, was Andrew, Simon Peter's brother. NRS John 1:40 One of the two who heard John speak and followed him was Andrew, Simon Peter's brother. NAB John 1:40 Andrew, the brother of Simon Peter, was one of the two who heard John and followed Jesus. NJB John 1:40 One of these two who became followers of Jesus after hearing what John had said was Andrew, the brother of Simon Peter. GWN John 1:40 Andrew, Simon Peter's brother, was one of the two disciples who heard John and followed Jesus. Andrew: Joh 6:8 Mt 4:18 10:2 Ac 1:13 John 1:40-42 Personal Service - in depth - James Hastings John 1 Resources - Multiple Sermons and Commentaries RESPONSE TO REVELATION "LAMB OF GOD" One of the two - Most writers agree that the second one was John, who wrote the Gospel, but who never identifies himself by name. Who heard John speak and followed Him, was Andrew, Simon Peter's brother - The phrase heard John speak refers to John's words "Behold the Lamb of God" in John 1:36. Followed is in the plural so clearly not only Andrew followed Jesus, but so did the other disciple John. It is interesting that Simon Peter is mentioned even before he comes on the scene. Marvin
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Lenski - At best our seeking is only like a blind groping which would be useless if God in his mercy did not lay the great treasure so near us, direct our groping hands and blind eyes to it until, touching it at last, lo, we find it! Andrew’s finding his own brother, John’s finding his, is an excellent example of home mission zeal. Also from the very start we see a communion of saints in the following of Jesus: first two, whose faith is so blended together in the moment of its origin that we cannot tell which was the first, that of John or that of Andrew. And at once the number doubles, and the two are increased to four with two more immediately to join the four. This is how the church has grown and still grows to the present day. (BORROW The Interpretation of St. John's Gospel)(See Spurgeon's related comment) We have found (heurisko) the Messiah (messias) (which translated [methermeneuo] means Christ [christos]) - This is their "Eureka" moment, discovering the Treasure of treasures, the Messiah! Note the plural "WE" - Andrew and John. The fact that both were convinced would have fueled Simon's conviction of the same truth. It is easy to miss how startling this declaration must have been to Peter, because for centuries the nation of Israel had been looking for the Messiah! It must have shocked Peter. Found is in the perfect tense indicating they had discovered this truth in the past, but the effect of that grand truth was continuing in the present! It is important to keep in mind that in the Jewish mindset in the first century, the Messiah was also considered to be the Son of God. Matthew 26:63-64 But Jesus kept silent. And the high priest said to Him, “I adjure You by the living God, that You tell us whether You are the Christ (MESSIAH) the Son of God.” 64 Jesus said to him, “You have said it yourself; nevertheless I tell you, hereafter you will see THE SON OF MAN SITTING AT THE RIGHT HAND OF POWER, and COMING ON THE CLOUDS OF HEAVEN.” Mark 14:61-62+ But He kept silent and did not answer. Again the high priest was questioning Him, and saying to Him, “Are You the Christ, the Son of the Blessed One?” 62 And Jesus said, “I am; and you shall see THE SON OF MAN SITTING AT THE RIGHT HAND OF POWER, and COMING WITH THE CLOUDS OF HEAVEN.” Luke 22:67-70+ “If You are the Christ, tell us.” But He said to them, “If I tell you, you will not believe; 68 and if I ask a question, you will not answer. 69 “But from now on THE SON OF MAN WILL BE SEATED AT THE RIGHT HAND of the power OF GOD.” 70 And they all said, “Are You the Son of God, then?” And He said to them, “Yes, I am.” Jn 20:31+.but these have been written so that you may believe that Jesus is the Christ (MESSIAH), the Son of God; and that believing you may have life in His name. Warren
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Lenski - Let us not miss the tremendousness of the announcement. The verb states a fact not a supposition, not a surmise, not a deduction, but an unqualified fact. Andrew did not think he had found; he had found and he knew he had. John retains Andrew’s “the Messiah” in the Aramaic just as he keeps “Rabbi” in v. 38, and writes Cephas in v. 42, though in each case he translates for his Greek readers....The Messianic hope had in the first place drawn these men to leave their fishing nets up in Galilee and to come down to the lower reaches of the Jordan where the Baptist, the great herald of the promised Messiah, was baptizing. They had not been disappointed in him although he was only the advance herald. Now, however, their highest hopes were coming to fulfillment: they have found the Messiah himself (BORROW The Interpretation of St. John's Gospel) As
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Lenski notes that found and said are "“are the vivid present (present tense) in historical narrative (SEE HISTORICAL PRESENT), the action being very present to John’s mind as he writes—of course, not only Andrew’s action but also his own." (BORROW The Interpretation of St. John's Gospel) Stevenson - I hear a lot of people who seem to think that Christianity should be a private experience that should never be shared. That is not the kind of Christianity that was held by Philip. He wanted others to share what he had experienced. How can you tell a football fan? It is because he is always talking about football. He cannot get enough of it. When you listen to him, he is regularly demonstrating his excitement and zeal for the sport.How can you tell a real Christian? It is because he is always talking about Christ. Nobody has to tell him to do it. He cannot help himself. When you listen to him, it is obvious that he is excited about the Lord. A T
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Lenski adds that "Come and see" is the present imperative (come - erchou)s combined with the aorist imperative (see - ide), thus differing from Jn 1:39. This is excellent Greek, the first tense moving the action along until the action of the second tense brings it to a proper stop. (BORROW The Interpretation of St. John's Gospel)
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Lenski - "Nathanael was without duplicity, altogether sincere. Most men lack this complete sincerity. Professing love to Christ, they still secretly love the world and the flesh; promising faithfulness, the promise does not fully bind their hearts. This dolos kept the Jewish nation from Christ, proved the curse of Judas, almost wrecked Peter. Church men and entire church bodies, while making loud profession sonoro tono, yet squint secretly at popular opinion, human authorities, supposed advantages, and with fair sounding excuses deviate from the Word. “Blessed are the pure in heart, for they shall see God,” Matt. 5:8." (BORROW The Interpretation of St. John's Gospel) Behold (2400) see previous note on idou (used 3x in John 1 - Jn 1:29, Jn 1:36 are both a call to "look" at the Lamb of God!) Have you looked at Him yet today? Indeed (truly)(230)(alethos) is an adverb meaning adv. truly, really, actually With adjectival function = real Jn 1:47; 8:31. BDAG says "corresponding to what is really so." 18x in 18v - M. 14:33; M. 26:73; M. 27:54; Mk. 14:70; Mk. 15:39; Lk. 9:27; Lk. 12:44; Lk. 21:3; Jn. 1:47; Jn. 4:42; Jn. 6:14; Jn. 7:26; Jn. 7:40; Jn. 8:31; Jn. 17:8; Acts 12:11; 1 Th. 2:13; 1 Jn. 2:5 Deceit (1388)(dolos from dello meaning to bait) literally refers to a fishhook, bait for fish, trap, or trick all of which are various forms of deception. Dolos is a deliberate attempt to mislead, trick, snare or "bait" (baiting the trap in attempt to "catch" the unwary victim) other people by telling lies. It is a desire to gain advantage or preserve position by deceiving others. A modern term in advertising is called "bait and switch" where the unwary consumer is lured in by what looks like an price too good to be true! Richard Hawker - Poor Man's Evening Portion An Israelite indeed, in whom is no guile.—John 1:47. And what are we to understand by our Lord’s account, in this short but sweet history of Nathanael, of an “Israelite, indeed, in whom is no guile?” If, my soul, thou wilt do as thou art directed, (1 Cor. 2:13,) attend “to the things which the Holy Ghost teacheth, comparing spiritual things with spiritual,” thou wilt soon arrive at a proper apprehension of the Lord’s account, of “an Israelite indeed, in whom is no guile.” It is our mercy, that, on a point of so much consequence, we are not left to mere conjecture: for the Holy Ghost hath himself pointed out what it is to be without guile, in one of the psalms of David. (See Psalm 32) And in his comment upon it, by the apostle, (Romans 4:6–12,) he hath followed up the same doctrine more fully. “Blessed (saith he) is he whose transgression is forgiven, whose sin is covered. Blessed is the man unto whom the Lord imputeth iniquity, and in whose spirit there is no guile.” Now here observe, that the blessedness here spoken of is not said to be a man that “hath no sin,” neither “had” sin, but to whom the Lord “imputeth it not.” And wherefore is this blessedness? It is explained, because “his transgression is forgiven, and his sin covered.” And the Holy Ghost is pleased, by his servant the apostle, to give a farther explanation, by tracing it to its source, in the forgiveness of sins “by Jesus Christ.” And in the case of Abraham, the great father of the faithful, he most clearly and fully proves the truth of this momentous doctrine: “Cometh this blessedness then (saith he) upon circumcision only, or upon the uncircumcision also? For we say that faith was reckoned to Abraham. How was it then reckoned? When he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. And he received the sign of circumcision, a seal of the righteousness of the faith which he had, yet being uncircumcised,” Now hence, my soul, thou mayest learn what it is to have “no guile,” and, by consequence thereof, to be an “Israelite indeed.” If thou wilt consult Abraham’s history, thou wilt discover that he was justified by faith: “he believed in the Lord, and it was counted to him for righteousness;” and this was many a year before he was circumcised. (See Gen. 15:6.) Some have reckoned it full twenty years; very certain it is that it could not be less than ten years. (See Gen. 17) And from the moment of his justification by faith, Abraham might truly be said to be one “in whom was no guile.” Apply what is here said by the Holy Ghost of Abraham, to the instance of Nathanael, and of all the spiritual seed of Christ, and the conclusion will be the same; this it is to be “an Israelite indeed, in whom is no guile.” My soul! what sayest thou of thyself? Art thou “an Israelite indeed?” Is thy guilt taken away in the blood of Christ? Pause, and recollect what the scripture saith: “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, and not in the letter, whose praise is not of men but of God.” (Romans 2:28, 29.) “And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise.” (Galatians 3:29.) John 1:48 Nathanael said to Him, "How do You know me?" Jesus answered and said to him, "Before Philip called you, when you were under the fig tree, I saw you." BGT John 1:48 λέγει αὐτῷ Ναθαναήλ· πόθεν με γινώσκεις; ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῷ· πρὸ τοῦ σε Φίλιππον φωνῆσαι ὄντα ὑπὸ τὴν συκῆν εἶδόν σε. NET John 1:48 Nathanael asked him, "How do you know me?" Jesus replied, "Before Philip called you, when you were under the fig tree, I saw you." NLT John 1:48 "How do you know about me?" Nathanael asked.Jesus replied, "I could see you under the fig tree before Philip found you." ESV John 1:48 Nathanael said to him, "How do you know me?" Jesus answered him, "Before Philip called you, when you were under the fig tree, I saw you." NIV John 1:48 "How do you know me?" Nathanael asked. Jesus answered, "I saw you while you were still under the fig tree before Philip called you." GNT John 1:48 λέγει αὐτῷ Ναθαναήλ, Πόθεν με γινώσκεις; ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῷ, Πρὸ τοῦ σε Φίλιππον φωνῆσαι ὄντα ὑπὸ τὴν συκῆν εἶδόν σε. KJV John 1:48 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. YLT John 1:48 Nathanael saith to him, 'Whence me dost thou know?' Jesus answered and said to him, 'Before Philip's calling thee -- thou being under the fig-tree -- I saw thee.' ASV John 1:48 Nathanael saith unto him, Whence knowest thou me? Jesus answered and said unto him, Before Philip called thee, when thou wast under the fig tree, I saw thee. CSB John 1:48 "How do you know me?" Nathanael asked. "Before Philip called you, when you were under the fig tree, I saw you," Jesus answered. NKJ John 1:48 Nathanael said to Him, "How do You know me?" Jesus answered and said to him, "Before Philip called you, when you were under the fig tree, I saw you." NRS John 1:48 Nathanael asked him, "Where did you get to know me?" Jesus answered, "I saw you under the fig tree before Philip called you." NAB John 1:48 Nathanael said to him, "How do you know me?" Jesus answered and said to him, "Before Philip called you, I saw you under the fig tree." NJB John 1:48 Nathanael asked, 'How do you know me?' Jesus replied, 'Before Philip came to call you, I saw you under the fig tree.' GWN John 1:48 Nathanael asked Jesus, "How do you know anything about me?" Jesus answered him, "I saw you under the fig tree before Philip called you." when you were under the fig tree: Joh 2:25 Ge 32:24-30 Ps 139:1,2 Isa 65:24 Mt 6:6 1Co 4:5 14:25 Rev 2:18,19 John 1 Resources - Multiple Sermons and Commentaries Fig Tree JESUS REVEALS HIS DIVINE OMNISCIENCE Paul wrote that "although He existed in the form of God, did not regard equality with God a thing to be grasped, but emptied Himself, taking the form of a bond-servant, and being made in the likeness of men." (Phil 2:6-7) So while Jesus was fully Man, there were times in His 3 year ministry when He pulled back the curtain (so to speak) and gave glimpses of the fact that not only was He fully Man, but He was still fully God. He never ceased being God. Nathanael said to Him, "How do You know me?" - Nathanael accepts Jesus' affirmation of his guileless character which he knew was generally true of his life and conduct. Know is ginosko which normally speaks of experiential knowledge, even intimate knowledge. How could Jesus have "experiential, intimate" knowledge when He had never met Nathanael? Clearly, this is a manifestation of Jesus' supernatural power to be able to see into hearts and minds. While this was not labeled a "sign" by John (that does not come until John 2:11+) R C H Lenski on know - The verb ginosko is the present tense, speaking of the knowledge Jesus has just displayed in his words. Moreover, this verb signifies the true knowledge of insight or of experience. The aorist would be, “Whence didst thou come to know me?” and it would be out of place here. This question, at once coming to the lips of Nathanael as a genuine response to the words of Jesus, itself proves the man’s utter sincerity as an Israelite, the very fact Jesus had expressed. Strike a beautiful bell, and it gives forth its sound on the instant. (BORROW The Interpretation of St. John's Gospel) Jesus answered and said to him, "Before Philip called you, when you were under the fig tree, I saw you" - Notice that Jesus' answer is far more than Nathanael had asked and so Jesus does not say "I knew you..." but "I saw you!" He perceived, noticed, observed Nathanael. Jesus explains how He knew Nathanael was without guile. He knew him now in the present (no guile) but He knew his past (under the fig tree)! Both reflected supernatural knowledge. It is because He is Omniscient, which is clearly demonstrated and which pointed to His divinity. Nathanael knew He was correct and deduced the only way Jesus could have known was supernaturally, which led him to the striking declaration he made about Jesus in v49. Deffinbaugh: I am inclined to think that Nathanael had been reading and meditating about Jacob, and this text in Genesis in particular, under the fig tree (not unlike the way the Ethiopian eunuch had been reading in Isaiah, just before Philip drew near to him— Acts 8:26-40). Jacob was a man in whom there was much deceit. Most of his life he schemed and manipulated to get ahead at the expense of others. Jacob was also the first “Israelite,” in that God would soon rename him “Israel” (Genesis 32:28). He was the first “Israelite, in whom there was much guile.” Stevenson - Nathanael realizes that Jesus is saying in effect, "I knew you before you ever met me. I knew you before you ever laid eyes upon me."Here is a special truth. It is that God knew you before you ever knew Him. He knew you before you knew anything. Before the foundations of the world, He knew you and He loved you and He sent His Son to die for you. Lenski adds that "this seeing at a distance with supernatural powers of sight is evidence for the power to look also into men’s hearts. Here is a case like that of the woman at Jacob’s well, “He told me all things that I ever did,” Jn 4:39. Another case is that of the paralytic let down through the roof whom Jesus first absolved before he healed him, seeing that his chief ailment was spiritual. “Lord, thou hast searched me and known me,” Ps. 139:1. In his state of humiliation Jesus did not constantly use his divine attributes according to his human nature, but he used these attributes, in which his human nature shared, whenever he deemed it necessary for the purpose of his office and work." (BORROW The Interpretation of St. John's Gospel) Vincent on fig tree - The Jewish writings tell of distinguished rabbis who were accustomed to rise early and pursue their studies under the shade of a fig-tree. (John 1 Greek Word Studies) Swindoll - The Talmud (the later collected writings of Jewish scholars on practical living) encouraged men to meditate under a large tree to read and reflect on the Scriptures at least once each day. It’s likely that Nathanael was doing just that. Philip’s description of Jesus would influence only a man who had studied “the Law and the Prophets” and was looking for the Messiah. Hebrew culture celebrated the fig tree as a symbol of protection, or covering (1 Kings 4:25; Mic. 4:4; Zech. 3:10). Indeed, the thick foliage of a mature tree offered a cool retreat for quiet reflection on Scripture, or perhaps an afternoon nap. (SEE Insights on John ) NET NOTE - Many have speculated about what Nathanael was doing under the fig tree. Meditating on the Messiah who was to come? A good possibility, since the fig tree was used as shade for teaching or studying by the later rabbis (Ecclesiastes Rabbah 5:11). Also, the fig tree was symbolic for messianic peace and plenty (Mic 4:4+, Zech 3:10 = ‘In that day,’ [MILLENNIUM AS ALSO DESCRIBED IN Micah 4:4+] declares the LORD of hosts, ‘every one of you will invite his neighbor to sit under his vine and under his fig tree.’) Related Resources: Torrey Topical Textbook Fig-Tree, the Hastings' Dictionary of the NT Fig-Tree Fig, Fig-Tree Smith Bible Dictionary Fig, Fig Tree Vines' Expository Dictionary Fig Tree International Standard Bible Encyclopedia Fig; Fig-Tree Kitto Biblical Cyclopedia Fig-tree The Jewish Encyclopedia Fig and Fig-Tree Oswald Chambers - Missionary munitions Worshipping as Occasion serves. When thou wast under the fig tree, I saw thee. John 1:48. We imagine we would be all right if a big crisis arose; but the big crisis will only reveal the stuff we are made of, it will not put anything into us. ‘If God gives the call, of course I will rise to the occasion.’ You will not unless you have risen to the occasion in the workshop, unless you have been the real thing before God there. If you are not doing the thing that lies nearest, because God has engineered it, when the crisis comes instead of being revealed as fit, you will be revealed as unfit. Crises always reveal character. The private relationship of worshipping God is the great essential of fitness. The time comes when there is no more ‘fig-tree’ life possible, when it is out into the open, out into the glare and into the work, and you will find yourself of no value there if you have not been worshipping as occasion serves you in your home. Worship aright in your private relationships, then when God sets you free you will be ready, because in the unseen life which no one saw but God you have become perfectly fit, and when the strain comes you can be relied upon by God. ‘I can’t be expected to live the sanctified life in the circumstances I am in; I have no time for praying just now, no time for Bible reading, my opportunity hasn’t come yet; when it does, of course I shall be all right.’ No, you will not. If you have not been worshipping as occasion serves, when you get into work you will not only be useless yourself, but a tremendous hindrance to those who are associated with you. The workshop of missionary munitions is the hidden, personal, worshipping life of the saint. The Savior Who Knows Us “How do you know me?” Nathanael asked. John 1:48 Today's Scripture & Insight: John 1:43–51 “Dad, what time is it?” my son asked from the back seat. “It’s 5:30.” I knew exactly what he’d say next. “No, it’s 5:28!” I watched his face light up. Gotcha! his beaming smile said. I felt delight too—the kind that comes from knowing your child the way only a parent can. Like any attentive parent, I know my children. I know how they’ll respond when I wake them up. I know what they’ll want in their lunches. I know countless interests, desires, and preferences. But for all that, I’ll never know them perfectly, inside and out, the way our Lord knows us. We catch a glimpse of the kind of intimate knowledge Jesus has of His people in John 1. As Nathanael, who Philip had urged to meet Jesus, moved toward Him, Jesus pronounced, “Here truly is an Israelite in whom there is no deceit” (v. 47). Startled, Nathanael responded, “How do you know me?” Somewhat mysteriously, Jesus replied that He’d seen him under the fig tree (v. 48). We may not know why Jesus chose to share this particular detail, but it seems Nathaniel did! Overwhelmed, he responded, “Rabbi, you are the Son of God” (v. 49). Jesus knows each of us like this: intimately, completely, and perfectly—the way we long to be known. And He accepts us completely—inviting us to be, not only His followers, but His beloved friends (John 15:15). By: Adam R. Holz Jesus knows us the way we long to be known. John 1:49 Nathanael answered Him, "Rabbi, You are the Son of God; You are the King of Israel." BGT John 1:49 ἀπεκρίθη αὐτῷ Ναθαναήλ· ῥαββί, σὺ εἶ ὁ υἱὸς τοῦ θεοῦ, σὺ βασιλεὺς εἶ τοῦ Ἰσραήλ. NET John 1:49 Nathanael answered him, "Rabbi, you are the Son of God; you are the king of Israel!" NLT John 1:49 Then Nathanael exclaimed, "Rabbi, you are the Son of God-- the King of Israel!" ESV John 1:49 Nathanael answered him, "Rabbi, you are the Son of God! You are the King of Israel!" NIV John 1:49 Then Nathanael declared, "Rabbi, you are the Son of God; you are the King of Israel." GNT John 1:49 ἀπεκρίθη αὐτῷ Ναθαναήλ, Ῥαββί, σὺ εἶ ὁ υἱὸς τοῦ θεοῦ, σὺ βασιλεὺς εἶ τοῦ Ἰσραήλ. KJV John 1:49 Nathanael answered and saith unto him, Rabbi, thou art the Son of God; thou art the King of Israel. YLT John 1:49 Nathanael answered and saith to him, 'Rabbi, thou art the Son of God, thou art the king of Israel.' ASV John 1:49 Nathanael answered him, Rabbi, thou art the Son of God; thou art King of Israel. CSB John 1:49 "Rabbi," Nathanael replied, "You are the Son of God! You are the King of Israel!" NKJ John 1:49 Nathanael answered and said to Him, "Rabbi, You are the Son of God! You are the King of Israel!" NRS John 1:49 Nathanael replied, "Rabbi, you are the Son of God! You are the King of Israel!" NAB John 1:49 Nathanael answered him, "Rabbi, you are the Son of God; you are the King of Israel." NJB John 1:49 Nathanael answered, 'Rabbi, you are the Son of God, you are the king of Israel.' GWN John 1:49 Nathanael said to Jesus, "Rabbi, you are the Son of God! You are the king of Israel!" Rabbi : Joh 1:38 You are the Son of God: Joh 1:18,34 20:28,29 Mt 14:33 You are the King of Israel: Joh 12:13-15 18:37 19:19-22 Ps 2:6 110:1 Isa 9:7 Jer 23:5,6 Eze 37:21-25 Da 9:25 Ho 3:5 Mic 5:2 Zep 3:15 Zec 6:12,13 9:9 Mt 2:2 21:5 27:11,42 Lu 19:38 John 1 Resources - Multiple Sermons and Commentaries Related Passage: Psalm 2:6-7 “But as for Me, I (GOD THE FATHER) have installed My King Upon Zion, My holy mountain.” 7 “I will surely tell of the decree of the LORD: He said to Me, ‘You (MESSIAH) are My Son, Today I have begotten You. NATHANAEL ACKNOWLEDGES JESUS' DEITY AND AUTHORITY Let's summarize Jesus first "band of brothers" (some literal) - Andrew, John, Philip, Simon Peter, Nathanael. Many commentators think that when Andrew went to get his brother Simon Peter, John went to get his brother James. So there would have been either 5 or 6 of what eventually would be 12 disciples. Warren Wiersbe is one of the writers that thinks James was in this inaugural group writing "They were both so impressed that they found their brothers and brought them to Jesus. Andrew found Simon and John brought James. Indeed, they were their brothers’ keepers! (Gen. 4:9)...At the close of that fourth day, Jesus had six believing men who were His disciples. They did not immediately “forsake all and follow Him”; that was to come later. But they had trusted Him and experienced His power. In the three years that lay ahead, they would grow in their faith, learn more about Jesus, and one day take His place on the earth so that the Word might be carried to all mankind. " (Bible Exposition Commentary - New Testament ) Nathanael answered Him Rabbi (rhabbi), You are the Son of God - Nathanael's skepticism/doubt had vanished leading to his incredible confession of Christ. Nathanael uses 3 titles to describe Jesus, first being Rabbi. Nathanael then repeated the Baptist's acknowledgement that Jesus is not just a Man but is God the Son, the Son of God. And he "crowns" his appellations with "the King of Israel!" R C H Lenski - Almost involuntary is the instantaneous response (BORROW The Interpretation of St. John's Gospel) It is fascinating that Nathanael is convinced by Jesus' supernatural knowledge of him under the fig tree, and yet how tragic that throughout the Gospels thousands of other Israelites failed to see the innumerable miracles of healing the sick, causing lame to walk and blind to see, and even raising the dead, all greater supernatural signs and all clearly pointing to the identify of Jesus as the Messiah, the Son of God, the King of Israel! Charles Swindoll adds that "Nathanael’s heart was thoroughly prepared to receive the truth because he had been earnestly studying the Scriptures and searching for the Messiah. So, once Jesus removed a legitimate obstacle to belief, Nathanael believed at once. Others will prove quite the opposite; the most astounding displays of supernatural power will not move them to believe because they stubbornly choose to reject the truth standing before them." (SEE Insights on John ) Warren
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Lenski - Jesus might have said nothing more and might have continued his journey. But where he meets faith like this he praises and rewards it....The reward lies in the promise, “Something greater than this shalt thou see.”(BORROW The Interpretation of St. John's Gospel) You will see greater things than these - John would go on to record in chapters 2-12 seven "great signs" that authenticate that Jesus was the Messiah, the Son of God, the King of Israel. In the present context Jesus goes on in the next verse to explain one greater thing Nathanael will see. John MacArthur on greater things - The first of the thirty-seven miracles of Jesus recorded in the gospels would soon take place in Nathanael’s own hometown of Cana (Jn 2:1–11). In addition, Nathanael would witness countless other miracles beyond those recorded in Scripture (cf. Jn 21:25). (SEE John 1-11 MacArthur New Testament Commentary scroll up and down for more comments) NET NOTE - What are the greater things Jesus had in mind? In the narrative this forms an excellent foreshadowing of the miraculous signs which began at Cana of Galilee. Steven
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Lenski - These disciples, in fact, had the first vision of this kind three days later in the miracle at Cana. The tense also furnishes positive assurance, a definite promise and glorious prophecy, “you shall see, indeed,” it will come to pass....visions of the supernatural works of Jesus, beginning with the miracle in Cana. These works the disciples shall actually see and behold in them the divine power of Jesus. This seeing, then, is like that of v. 14, “we beheld his glory,” etc. (BORROW The Interpretation of St. John's Gospel) Charles Swindoll explains that "Jesus’ final words in this episode reveal His ultimate purpose for coming into the world. It was to bridge the great schism that sin created between heaven and earth. This is a reference to Genesis 28:12, in which Jacob dreamt of a ladder stretching from earth to heaven and angels using it to move between the separated realms. Jesus announced that He is that ladder. What had been a dream is now a reality. Undoubtedly, this held special significance for Nathanael, as a son of Jacob, as a sinful man, and as an earnest student of “the Law and the Prophets.” (SEE Insights on John ) John
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Lenski points out) is known as a durative imperfect, meaning continued action. It means that the Word was in the beginning. What beginning? Just as far back as you want to go. The Bible says, “In the beginning God created the heaven and the earth” (Gen. 1:1). Does that begin God? No, just keep on going back… let’s put down a point there… He already was; He comes out of eternity to meet us. He did not begin. “In the beginning was the Word”—He was already there when the beginning was. “Well,” somebody says, “there has to be a beginning somewhere.” All right, wherever you begin, He is there to meet you, He is already past tense. “In the beginning was the Word”—five words in the original language, and there is not a man on topside of this earth who can put a date on it or understand it or fathom it. This first tremendous statement starts us off in space, you see. The 1906 Jewish Encyclopedia has a fascinating article on the word "Memra" which is the OT synonym for Logos. Here is a portion of the 1906 entry by Kaufmann Kohler… (Memra is) "The Word," in the sense of the creative or directive word or speech of God manifesting His power in the world of matter or mind; a term used especially in the Targum as a substitute for "the Lord" when an anthropomorphic expression is to be avoided. Biblical Data: In Scripture "the word of the Lord" commonly denotes the speech addressed to patriarch or prophet (Ge 15:1; Num. 12:6, 23:5; 1Sa 3:21; Amos 5:1-8); but frequently it denotes also the creative word: "By the word of the Lord were the heavens made" (Ps. 33:6; comp. "For He spake, and it was done"; "He sendeth his word, and melteth them [the ice]"; "Fire and hail; snow, and vapors; stormy wind fulfilling his word"; Ps. 33:9, Ps 147:18, Ps 148:8). In this sense it is said, "For ever, O Lord, thy word is settled in heaven" (Ps. 119:89). "The Word," heard and announced by the prophet, often became, in the conception of the seer, an efficacious power apart from God, as was the angel or messenger of God: "The Lord sent a word into Jacob, and it hath lighted upon Israel" (Isa. 9:8); "He sent his word, and healed them" (Ps. 107:20); and comp. "His word runneth very swiftly" (Ps. 147:15)… Possibly on account of the Christian dogma, rabbinic theology, outside of the Targum literature, made little use of the term "Memra." (Ed: Interesting!) (MEMRA - JewishEncyclopedia.com) See Arnold Fruchtenbaum's notes below on MEMRA and LOGOS John