John 1:43 - Meaning and Application

We have here the call of Philip and Nathanael.

I. Philip was called directly by Christ himself, not as Andrew, who was led to Christ by John, or Peter, who was invited by his brother. God uses many different ways to bring his chosen people to himself, but he is bound to none of them. Philip was called in an unexpected way, Jesus found Philip. Christ sought us and found us before we ever started looking for him. The name Philip is Greek and was common among Gentiles. Some see this as a sign of the decline of the Jewish church at that time, as it copied the nations around it. Yet Christ did not change Philip’s name.

He was called the next day. See how closely Christ kept to his work. When work is to be done for God, we must not waste a day. Still, notice that Christ then called one or two people a day, but after the Holy Spirit was poured out, thousands were effectually called in a day, fulfilling John 14:12. Jesus went into Galilee to call Philip. Christ will find all those the Father has given him, wherever they are, and none of them will be lost. Philip became a disciple by the power of Christ working through those words, “Follow me.” This shows what true Christianity is, following Christ, giving ourselves to his company and guidance, watching where he goes, and walking in his steps. It also shows the power of grace, like the rod of his strength.

We are told that Philip was from Bethsaida, and Andrew and Peter were from there too, John 1:44. These honored disciples did not receive honor from their birthplace, they brought honor to it. Bethsaida means “house of nets,” because it was mostly a fishing town. Christ chose disciples there who would receive special gifts, so they did not need the usual advantages of formal learning. Bethsaida was a sinful place, as Matthew 11:21 says, yet even there was a remnant chosen by grace.

II. Nathanael was invited to Christ by Philip, and much is said about him. Here we see a mixture of sincere zeal and weakness, which is often found in new believers who are just asking the way to Zion.

Philip brought Nathanael joyful news, John 1:45. Like Andrew before him, Philip had found some knowledge of Christ and could not keep it to himself. Though he had only just come to know Christ, he went at once to seek Nathanael. When we have the best chance to do good for our own souls, we should still look for ways to do good to others, remembering Christ’s words, “It is more blessed to give than to receive” (Acts 20:35). Philip said, “We have found him of whom Moses and the prophets wrote.” Notice what joy filled Philip at this new knowledge of Christ. He had long talked about him, long hoped for him, and now he could say, “He has come, and we have found him.” Also notice how much help it was that he knew the Old Testament well, because it prepared him to receive the gospel more easily. Moses and the prophets had written about him. What was written fully and from eternity in God’s counsel was written in part, in many ways and at many times, in God’s revealed word. Wonderful things were written there about the Seed of the woman, the Seed of Abraham, Shiloh, the prophet like Moses, the Son of David, Emmanuel, the Branch, and Messiah the Prince. Philip had studied these promises and was full of them, so he was ready to welcome Christ.

Yet he also showed weakness and made mistakes. He called Christ Jesus of Nazareth, though he was from Bethlehem, and he called him the son of Joseph, though Joseph was only thought to be his father. New believers often make mistakes, and time and God’s grace correct them. It was also a weakness to say, “We have found him,” because Christ had found them first. Philip did not yet understand, as Paul later did, how Christ had taken hold of him, Philippians 3:12.

Nathanael objected, saying, “Can anything good come out of Nazareth?” John 1:46. His caution was good, because he did not quickly accept everything he heard, but tested it. Our rule is to prove all things. But his objection came from ignorance. If he meant that no good thing could come from Nazareth, that showed ignorance of God’s grace, as if grace were tied to one place more than another or limited by people’s foolish opinions. If he meant that the Messiah, that great good gift, could not come from Nazareth, then he was partly right, because Moses and the prophets said the Messiah would come from Judah and be born in Bethlehem. But he did not know the fact that Jesus was born in Bethlehem, so Philip’s mistake, calling him Jesus of Nazareth, led to this objection. The mistakes of preachers often create the prejudices of hearers.

Philip’s short answer was, “Come and see.” It was his weakness that he could not answer the objection fully, but that is common among new believers. We may know enough to satisfy ourselves and still not know enough to silence a clever opponent. Yet it was his wisdom and zeal that, when he could not answer it himself, he brought Nathanael to one who could: “Come and see.” Let us not stay here arguing and raising doubts we cannot solve. Let us go and talk with Christ himself, and those doubts will soon disappear. It is foolish to waste time in doubtful arguments when that time could be better spent in devotion and worship. “Come and see” does not mean, “Go and see,” but “Come, and I will go with you,” as in Isaiah 2:3 and Jeremiah 1:5.

From this exchange between Philip and Nathanael, we can see that many people are kept from religion by unfair prejudices, based on outside things that have nothing to do with the truth itself. We can also see that the best way to remove those prejudices is for people to test the matter for themselves. Let us not answer before we have heard.

Now we come to what passed between Nathanael and our Lord Jesus. He came and saw, and it was not in vain. Jesus gave a very honorable testimony to Nathanael’s honesty. Jesus saw him coming and welcomed him with kind encouragement. He said of him to those around him, with Nathanael himself within hearing, “Behold, an Israelite indeed.” Observe,

Christ praised Nathanael, not to flatter him or make him proud, but because Nathanael was likely a humble man. He may even have been given to sadness and to doubting his own sincerity. Christ’s word settled the matter and showed that he saw Nathanael’s honest heart. Nathanael had objected more than the others to Christ’s coming, yet Christ did not throw that back at him. He did not answer, “Can anything good come out of Cana?” a small town in Galilee (John 21:2). Instead, he spoke kindly of him. That encourages us to hope for Christ’s acceptance, even when we are weak. It also teaches us to speak well of others, even when they have spoken badly of us without cause.

Christ praised Nathanael for his integrity. “Behold, an Israelite indeed” means more than just being a Jew by birth. Christ alone knows what people truly are. We can only hope the best, but he sees the heart. The whole nation was called Israel, but, as Scripture says, “not all who are descended from Israel belong to Israel” (Romans 9:6). Nathanael was a true Israelite in the best sense. He followed the honest spirit of Jacob, not the trickery of Esau. He was a real son of upright Jacob, not only by family line, but by character. He was also sincere in the faith of Israel. He lived according to what he professed. He was truly as good as he seemed, and his life matched his words. This is the person who is truly a Jew inwardly, and the same is true of a true Christian (Romans 2:29).

Christ adds, “in whom is no deceit.” That is the mark of a true Israelite, a true Christian. He is honest with people, without trick or hidden plan, someone you can trust. He is also honest with God. His repentance is real. His covenant with God is real. As Scripture says, in his spirit there is no deceit (Psalm 32:2). Christ does not mean he is free from all fault. He does not mean he is without sin. Rather, he is not living in approved, settled falsehood. He may still have spots, but he is not painted over with hypocrisy. Christ is saying, “Look at this true Israelite.” He means, “Take notice of him and learn from his way.” He also means, “Admire him.” In a religious world worn down by the hypocrisy of the scribes and Pharisees, a true Israelite was rare, like a miracle of grace, as Job was (Job 1:8).

Nathanael was surprised by this kind word, and Christ gave him another proof of his perfect knowledge, along with a loving reminder of his earlier devotion. Nathanael showed modesty, because he was quickly put off balance by Christ’s notice of him. He asked, “How do you know me, me who am unworthy of your notice? Who am I, Lord God?” (2 Samuel 7:18). That was a sign of sincerity, because he did not seize the praise but turned from it. Christ knows us better than we know ourselves. We cannot tell what is in a person’s heart just by looking at his face, but all things are exposed before Christ (Hebrews 4:12, 13). If Christ knows us, then we should long to know him.

Christ then showed himself to Nathanael more fully: “Before Philip called you, I saw you.” First, this told Nathanael that Christ knew him, which showed his divinity. It belongs to God alone to know all people and all things without mistake. Christ proved this many times. The Messiah was foretold as one who would have understanding in the fear of the Lord, who would judge rightly about the sincerity and measure of God’s fear in others, and would not judge by outward appearance (Isaiah 11:2, 3). Christ answers that prophecy here. Second, Christ says he saw Nathanael under the fig tree before Philip called him. This was a private sign that only Nathanael would understand. When Nathanael had been alone, away from other eyes, Christ’s eye was on him. Christ saw what was good and pleasing there. Most likely Nathanael had been under the fig tree in meditation, prayer, and fellowship with God. Perhaps there he had solemnly given himself to the Lord in a lasting covenant. Christ saw him in secret, and by mentioning it openly, he partly rewarded him openly. Sitting under the fig tree suggests calmness and a settled spirit, which helps fellowship with God (Micah 4:4; Zechariah 3:10). In this, Nathanael showed himself an Israelite indeed, because like Jacob he wrestled with God alone (Genesis 32:24), and did not pray like hypocrites who seek public show.

By this, Nathanael gained full assurance of faith in Jesus Christ, shown in his noble confession: “Rabbi, you are the Son of God; you are the King of Israel” (John 1:49). In short, he is saying, “You are the true Messiah.” He believed firmly in his heart. His earlier doubts about Christ were now gone. When God works faith, he pulls down proud thoughts and wrong ideas. Nathanael no longer asks whether any good thing can come out of Nazareth. Now he believes Jesus of Nazareth is the greatest good, and he receives him as such. He also confessed openly with his mouth. His confession takes the form of worship, offered directly to the Lord Jesus, which is the right way to confess faith.

First, he confesses Christ’s role as teacher by calling him Rabbi, the title the Jews used for teachers. Christ is the great Teacher, and we must all be taught by him. Second, he confesses Christ’s divine nature and mission by calling him the Son of God, the Son spoken of in Psalm 2:7. Though Jesus had a human appearance, Nathanael recognized him as the Son of God because Jesus knew hearts and things far away and hidden. Third, he says, “You are the King of Israel,” the king the people of God had long been waiting for. If Jesus is the Son of God, then he is also the king of God’s Israel. Nathanael showed himself a true Israelite by so quickly owning and submitting to the King of Israel.

After this, Christ lifted Nathanael’s hopes even higher, to something greater than all he had just confessed (John 1:50, 51). Christ is very gentle with new believers. He encourages small beginnings, even when they are still weak (Matthew 12:20).

He shows his approval, and it seems, his surprise at Nathanael's quick faith. “Because I said, I saw you under the fig tree, do you believe?” Christ marvels that so small a sign of his divine knowledge had such an effect. That means Nathanael's heart had already been prepared, or the change would not have happened so quickly. It is a great honor to Christ and his grace when a heart yields to him at the first call.

He also promises Nathanael much greater help to confirm and deepen his faith than he had received at first. In general, “You will see greater things than these,” stronger proofs that I am the Messiah, in Christ's miracles and resurrection. To the one who has and uses what he has well, more will be given. Those who truly believe the gospel find its proof growing clearer and stronger, and they see more and more reason to believe. Whatever Christ is pleased to show his people in this life, he still has greater things to reveal to them later.

More specifically, this promise was not only for Nathanael, but for all the disciples, whose faith was to be strengthened by it. “You will see heaven opened,” which is more than hearing that Christ knew Nathanael was under the fig tree. This is introduced with the solemn words, “Truly, truly, I say to you,” which calls for careful attention and full trust. Christ's word can be relied on. The hope we have of the glory still to come rests on his promise.

Christ speaks of himself here with a humble title, “the Son of Man.” Nathanael had called him the Son of God and King of Israel, but Jesus calls himself the Son of Man. He does this to show his humility, to remind them of his true human nature, and to point to his present lowly condition. Nathanael should not expect this King of Israel to appear in outward splendor.

Yet the things Christ foretells are very great: “You will see heaven opened, and the angels of God ascending and descending on the Son of Man.” Some take this literally and think it points to a specific event. It may refer to a vision of Christ's glory, like the transfiguration, which Nathanael may have seen, just as Peter, James, and John did. It may also point to the many times angels served our Lord Jesus, especially at his ascension, when heaven was opened to receive him and the angels went up and down to honor him in the sight of the disciples. Christ's ascension was a great proof of his divine mission and strongly confirmed his followers' faith. It may also look ahead to his second coming to judge the world, when the heavens will be opened and every eye will see him, while the angels attend him.

Others take these words in a figurative sense, as describing a whole way of God's work that was beginning then. In that case, it may refer to Christ's miracles. Nathanael believed because Christ could tell him hidden things, as the old prophets had done, but Christ was only beginning a much greater work. It would be as though heaven had opened, and the Son of Man acted with a power like that of angels constantly carrying out his commands. Right after this, Christ began working miracles.

It may also refer to his mediation, that is, his work as the one who brings God and people together, and to the blessed fellowship he has set up between heaven and earth. Through him, the disciples would gradually be brought into this mystery. By Christ, as Mediator, they would see heaven opened, so we may enter the most holy place by his blood (Hebrews 10:19, Hebrews 10:20). Heaven is opened so that by faith we may look in now and enter later, seeing the glory of the Lord now and entering the joy of our Lord afterward.

They would also see angels ascending and descending on the Son of Man. Through Christ we have fellowship with the holy angels and receive help through them, and things in heaven and things on earth are brought together. Christ is to us like Jacob's ladder (Genesis 28:12), by whom angels continually go up and down for the good of God's people.