John 1:47

Joh_1:47

Behold an Israelite indeed, in whom is no guile.

This is a chapter of beholds. We are first to Behold the Lamb of God, and then to behold a man of God. Nathanael was simple, straightforward, honest, an Israelite indeed. In this he was not like his great progenitor, Jacob, who was a supplanter, and not a prince with God till that memorable night when the angel wrestled with him, and withered his carnal strength. Then, in the weakness of that simplicity which laid hold upon the mighty One, Jacob became Israel (Gen_27:36; Gen_32:28). A sincere and simple character was not common in our Lords day. It is despised by many at this day. It was greatly appreciated by our Lord, who has the same character in perfection, and is truly called the holy child Jesus. This characteristic of guilelessness is

I. A HAPPY SIGN IN A SEEKER. We will illustrate this by Nathanaels procedure.

1. He is the sort of man to whom disciples like to speak (Joh_1:45).

2. He is outspoken with his difficulties, and therefore his friends see how to meet them (Joh_1:46).

3. He is ready to apply the proper tests (Joh_1:46).

4. He is honest in his use of those tests. Our Lord saw that Nathanael was no captious critic nor idly-curious observer (Joh_1:47).

5. He is open to conviction if fair evidence be supplied. As soon as our Lord proved His omniscience Nathanael believed (Joh_1:48).

6. He is ready to make confession (Joh_1:49).

7. He is prepared to proceed far in the school of Christ. The Lord promised him the sight of greater things because he was prepared to see them (verses

50, 51). An Israelite is the man to know the King of Israel (Joh_1:49). An Israelite is the man to understand the famous dream of the father of all Israelites (Joh_1:51; Gen_28:12).

II. A VITAL POINT IN A BELIEVER. The truly upright man, and he only, can be a Christian.

1. A sense of pardon removes the temptation to guile: we cease to excuse ourselves when pardon is received (Psa_51:1-19.).

2. A reception of Christ as the truth causes guile to be hated.

3. A truthful assurance of the gospel prevents a hypocritical faith.

4. A complete consecration to the Lord puts an end to a double-minded life, and to all false aims and maxims.

5. A sense of the presence of God makes guile appear absurd.

6. A brave faith in God causes it to appear mean and cowardly.

III. A SURE PRODUCER OF OTHER QUALITIES.

1. It makes a man love his Bible. Nathanael was familiar with the law and the prophets.

2. It makes him pray. He is an Israelite (Gen_32:28).

3. It leads him to be much alone. Under the fig tree (Joh_1:48).

4. It makes him wear his heart in his countenance. Behold an Israelite indeed.

6. It prepares him to behold the pure and true glories of heaven. Who among us is renowned for cleverness, craft, shrewdness, and the critical faculty in general? Let him he afraid of the much-admired quality of cleverness. The absence of simplicity is by no means a healthy sign. Let us be true in any case, and may the Lord teach us His truth! (C. H. Spurgeon.)

A high eulogium

A professor of religion who is what he appears to be, and appears to be what he is.

I. THE PROMINENT FEATURES OF THIS CHARACTER.

1. Regeneracy; newness of heart. This its foundation.

2. An earnest desire and endeavour to know the truth: at first-hand; not through a priest.

3. A deliberate purpose and steady intention to please God in everything. The Pharisee prays to get popular applause; Nathanael retires under a fig-tree.

4. Uniformity and consistency. The heart answers to the life, the life to the heart.

II. THE EXCELLENCIES OF THIS CHARACTER.

1. It is estimable, and is held in esteem. Without it a man is a worthless character, however otherwise distinguished.

2. It is pleasing to God.

3. It brings peace to its possessor.

4. It secures hereafter its great and everlasting reward. (John Brown, D. D.)

One of the rare commendatory words of Christ spoken on a most rare occasion.

1. Bestowed upon a man who spoke contemptuously of his birthplace; was prepossessed against himself; had, immediately after an hour of earnest devotion, fallen again under a prejudice.

2. Was bestowed for the very reason that He was without guile. (Lange.)

The Israelite indeed is

I. A MAN WHOSE HEART IS TRUE TO GOD. Our hearts are so

1. When we seek our happiness in Him, and not in the gratification of the desire of the flesh, etc.

2. When we find our happiness in Him, i.e, when the love of God is shed abroad in our hearts.

3. When this love is persistent and permanent.

II. A MAN WHOSE WORDS ARE SUITABLE THERETO. When there is no guile in the heart there is none on the lips. In this is implied--1. Veracity--speaking the truth from the heart; the putting away of all wilful lying in every kind and degree. Roman casuists distinguish lies into

(1) Malicious--such as are told with a desire to hurt. These no one defends.

(2) Harmless--such as are supposed to do neither good nor harm. Men excuse these; but no Nathanael can speak them, and Paul condemns them Eph_4:25).

(3) Officious--those spoken with a design to do good. About these there has been much controversy. Some maintain them to be innocent, and even meritorious. But Paul teaches (Rom_3:7-8)

(a) That the good effect of a lie is no excuse for it.

(b) That it is a mere slander upon Christians to say they teach men to do evil that good may come.

(c) That if any teach this or do it their damnation is just: which is all applicable to this kind of lies.

2. Sincerity. As veracity is opposite to lying, so is sincerity to cunning. Cunning is confounded with wisdom. But wisdom is the faculty of discerning the best ends and the fittest means of attaining them. The two great means of cunning are

(1) Simulation--the seeming to be what we are not;

(2) dissimulatlon--the seeming not to be what we are. It we are engaged with artful men, we may use silence and reserve without cunning; but we may not speak the truth in order to deceive. This is perhaps not inconsistent with veracity, but it is with sincerity. When we speak at all, we should speak the naked truth from the heart.

3. This is properly termed simplicity, which implies

(1) Not only the speaking no known falsehood;

(2) not on!y designedly deceiving no one; but

(3) speaking plainly and artlessly to every one m a childlike though not in a childish manner. This excludes the using of empty compliments.

4. This sincerity and simplicity has an influence on the whole behaviour which, though it be far enough remote from clownishness, ill-breeding, roughness, and surliness, is plain and free from disguise. Conclusion: This, then, is real solid virtue. Not truth alone, nor conformity with truth; not love alone, but truth and love united. (John Wesly.)

Christian simplicity

Several bishops once asked Bishop Atterbury: Why will you not suffer your servants to deny you when you do not care to see company? It is not a lie for them to say your lordship is not at home; for it deceives no one: every one knows it means only, your lordship is busy. He replied: My lords, if it is (which I doubt) consistent with sincerity, yet I am sure it is not consistent with that simplicity which becomes a Christian bishop. (John Wesly.)

An Israelite indeed

I. HIS PORTRAIT.

1. He is a converted character.

2. His profession and his conduct agree.

3. His words and his heart harmonize.

4. He is known by his zeal for Gods glory.

5. He is distinguished by his compassion for souls.

II. THE ADVANTAGES OF BEING AN ISRAELITE INDEED. The advantages are great

1. To his family.

2. To the sphere in which he moves, whether high or low.

3. To the Church of Christ.

4. To himself.

III. IN CONCLUSION:

1. Behold an Israelite indeed. Mark the perfect man, etc.

2. Admire him--admire Christ in him.

3. Be thankful for him.

4. Imitate him in life.

5. Rejoice in his blessedness in heaven. (A. Fletcher, D. D.)

The true Israelite is

I. A TRUE SON OF ABRAHAM. Nathanael was so called not because he was a descendant of Abraham, but because he resembled the patriarch in his faith and piety. If ye be Christs, then are ye Abrahams seed. They who are of faith are the children of Abraham. Faith, then, is the characteristic of the true Israelite. Nathanael was ready to believe. Faith is the primary virtue of the Christian life.

II. IN COVENANT WITH GOD. The Jews were ever ready to boast of this, but the Baptist and our Lord corrected them. Whoever cordially and unreservedly takes God for his God, Christ for his Redeemer, the Holy Spirit for his Sanctifier, is in covenant with God.

III. A WORSHIPPER OF THE TRUE GOD. All other nations worshipped idols. Every true Israelite is a temple of God. From the altar of his heart he offers the incense of sincerity and affection. To God he gives the best of his services. The worship of God is not formal and burdensome, but delightful. He shows his sincerity also by his secret worship.

IV. LIKE THE PATRIARCH FROM WHOM HE TAKES HIS NAME; a wrestler with God.

V. HAS THE PROMISE OF AN INHERITANCE, only not an earthly, but a heavenly. Conclusion:

1. The conduct of Philip must be highly approved, and should be imitated.

2. Although good men are subject to be prejudiced, when they have the opportunity of being better instructed the prejudices give way to cordial attachment.

3. Our Lord is the witness of every action of our lives, and especially of every exercise of devotion.

4. Sincerity in religion is essential. (J. A. Alexander, D. D.)

Of sincerity toward God and man

I. TOWARD GOD. Our piety is, then, sincere

1. When the chief reasons and predominant motives are religious. A religious or rational motive is that which regards God and another world in opposition to men and present temporal advantages.

2. When it is rooted in the heart, and is a living principle within us.

3. When men are religious in secret as well as in public.

4. When there is a constant tenor of goodness in the general course of fife.

5. When our obedience to God is uniform and universal.

6. When it holds out against persecution and the fiery trial.

II. TOWARDS MAN; and so it signifies a simplicity of mind and manners in our conversation and carriage towards each other; singleness of heart discovering itself in honest openness; speaking as we think, performing what we promise, and being what we seem to be.

III. Conclusion. Let us be sincere in our religion, never making use of it to serve any base or unworthy ends; and be straightforward in speech and conduct in our intercourse with men. To this end the following considerations are offered

1. That sincerity is the highest commendation and the very best character that can be given of any man (Jos_24:14; 1Ch_19:17; Psa_15:1; Psa_51:2; Psa_32:2).

2. That this virtue is rare.

3. That the want of it will quite spoil the virtue and acceptance of our piety and deprive us of its reward.

4. Insincerity is a vain and foolish thing. It is designed to cheat others; it really deceives ourselves.

5. Truth and reality have all the advantages of appearance, and many more. It is hard to act a part long. A dissembler must be always on his guard. Insincerity is very troublesome to manage.

6. That it is not worth while to dissemble, considering the shortness and uncertainty of our lives. (Abp. Tillotson.)

Nathanael

Finest paintings or portraits are those which fill the eye and fix it by their natural unadorned simplicity; in which there is nothing superfluous, nothing to call the attention away from the distinctly defined character marked in the features. Inferior courtly artists, such as Lawrence, spend much time in haberdashery, in dress, in attitude, in the studious introduction of the scenery in the background. Vandyke, Velasquez, Reynolds, care usually only for feature, form, character. We have such a portrait here. It arrests us. Behold an Israelite indeed, in whom is no guile! one of the first and foremost of the little group in which the human manifestation of the Church had its origin.

I. I would make some preliminary remarks on the first impressions given to us by this story and character of Nathanael.

1. In spite of the high eulogy of our Lord, I cannot but say what a bad impression in fact he makes upon us at first. He seems to come before us as a narrow mind, a mind influenced by prejudices. Qualities are mixed in all, even as a beech has beautiful qualities and grave defects--it is very graceful, but it is more subject to the worm, it has little strength, and it shrinks. Let us do justice, even often, to the narrow mind. If it cannot receive us, let us receive it; if it will not contain us, let us retain it. Let us, whenever we can, form affectionate sentiments of nations, of communities, of men; if they are true, you only do them justice; and, if they are false, though your opinion does not alter and make them lovely, at least you are the more lovely for holding such sentiments. Being with Jesus ought to enlarge the most narrow mind: it enlarged Nathanaels, he was certainly narrow.

2. Preliminary remark. It is obvious that Christ knows some who do not know Him. Before that Philip called thee, when thou wast under the fig-tree I saw thee.

II. But it is time we turn from these merely negative, from what some may regard as, at best, these doubtful aspects of the character of Nathanael, to the positive encomium of our Lord, I may even say the splendid designation of our Lord. That designation, I need not say, comprehends two developments of the man. An Israelite indeed--his Church character. That narrow suspiciousness which proclaimed the Jew, does not prevent his right here--an Israelite indeed; for he is not a Jew which is one outwardly.

1. In the first place he was one, as we have in some measure already seen, who was not merely by birth a Jew; his heart was interested in the destiny of Israel; he had entered into the mystery of the Divine separation. Israel led a separated life, and that is the idea of consecrated life; Lo, the people shall dwell alone, and shall not be reckoned amongst the nations; that is the first idea of Israel--sequestration, separation.

2. The life beneath the fig-tree, whatever it might be, justifies the idea that he was an earnestly holy man. Our Lords designation implies that he had some divinely secluded life, in which he realized the origin of the term Israel. That term is indeed somewhat dark, but it no doubt speaks of one who had seen God face to face--it had its origin when the name of Jacob was changed, and he was called Israel, in the night of Penieh Nathanael itself was a fine name; like so many of the Hebrew names it spoke of God. The affix, El--the hallowing, consecrating name of God--how often we find it in the Hebrew names! Eliab, God of my Father; Elizur, God my Rock; Shelumiel, God my Peace; Eliasaph, God will increase; Elishama, God will hear; Gamaliel, God will recompense; Pagiel, Son of God my Interceder; Nathanael, God hath given. So the Israelites, we may believe in no light spirit, honoured God in conferring names; and Peniel, or the Face of God, was the place where the old patriarch believed he had seen God face to face; and Nathanael had his Peniel.

3. Once more, this Israelite indeed was such, not only by his isolation, his sacred sequestration, his earnest wrestling, his Divine communions, but by his hopes. As I have said, promises can only avail to those who can use them. No Israelite indeed can rest in his heart without the fulfilment of the Divine promise that the Son shall have the uttermost parts of the earth for His possession. Let us turn to the foundation of all this in his personal individual character. He was pure in heart, he was a guileless man, in whom is no guile. He solved his prejudices against Christ by immediately going to Him. Oh that all hearts prejudiced against Christ would do so! This is magnanimity, this is conduct of which only a great and pure and guileless mind is capable. I think it was also to this temper of mind the splendid designation of our Lord was addressed. Behold he comes--the man incapable of doubting, and turning, and duplicity, and sophistry; incapable of attempting to make the white appear black, or the black white, or the worst best, or the best worst. Here is a man who can dare to be true. We are to believe that it was beneath the fig-trees shade that such Divine purity and guilelessness were attained and studied. (E. Paxton Hood.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Joh 1:47-51. Jesus saw Nathanael coming — “Nathanael, being a man of a candid disposition, resolved to go and converse with Jesus, that he might judge with the more certainty concerning his pretensions. He was coming therefore with Philip on this errand, when Jesus, who knew his thoughts, honoured him with the amiable character of a true Israelite, in whom there was no guile — A plain, upright, honest man, one free from hypocrisy, and open to conviction; one who not only derived his pedigree from Abraham, but who inherited his virtues.” — Macknight. Nathanael saith, Whence knowest thou me — I am a perfect stranger to thee; how then canst thou know my character? Jesus answered — I am not so entire a stranger to thy character as thou art ready to suppose; nor do I take it from uncertain report. Before that Philip called thee, when thou wast alone under the fig- tree, I saw thee — As if he had said, I was present in spirit to observe what passed in that secret retirement. I know how well thou deservest the testimony which I have now borne to thine integrity. Nathanael was so struck with this express reference to what he was certain none could know but God and his own conscience, that all his prejudices were at once removed; and he immediately replied, Rabbi, thou art the Son of God, &c. — So he acknowledges more than he had heard from Philip: he makes a confession both of the person and office of Christ. Happy they that are thus ready to believe, swift to receive the truth and grace of God! Just thus the woman of Samaria argued, (Joh 4:29,) Come see a man who told me all things that ever I did: is not this the Christ? — Which plainly intimates, that they supposed the Messiah would be endowed with the most perfect knowledge, and have the gift of prophecy in the highest degree. Because I said, I saw thee under the fig-tree, believest thou — Dost thou believe me to be the Messiah, because of the supernatural knowledge of thy character and secret actions which I have now discovered? Thou shalt see greater things than these — Greater instances of my power and knowledge, consequently more remarkable proofs of my mission. Verily, verily, I say unto you — “There is no doubt that these words are to be taken for a solemn affirmation, in which it was observable that John has constantly repeated the αμην, verily, while it is only mentioned once by the other evangelists; and this we may suppose him to have done, either to excite the greater attention, or in a more emphatical and stronger manner to assert the truth, not only of the thing affirmed, but of the person who affirms it. For as amen in the Hebrew signifies truth, (Isa 65:16,) so Christ, as being the true and faithful witness, is called the Amen, Rev 3:14. This repeated asserveration, therefore, may be considered as an intimation to us, not only that the saying, unto which it is prefixed is true, but that we must regard it as proceeding from the true and faithful witness.” — Doddridge. Hereafter you shall see heaven open, and the angels of God ascending, &c. — Ye shall see the whole frame of nature subject to my commands, and such a surprising train of miracles wrought by me, in the whole course of my succeeding ministry, with such remarkable interpositions of Providence in my behalf, as will not only leave you no room to doubt of my mission from God, but will make it appear as if heaven was opened, and all the angels of God were continually, (as they appeared in a vision to Jacob, Gen 28:12,) ascending and descending to wait upon the Son of man, and to receive and execute his orders. Or, if we understand the prediction more literally, we may, with Dr. Hammond, refer it to Christ’s ascension, when the heaven was opened to receive him, and the angels came down from thence to wait on him, and ascended after him. The appearance of an angel in his agony might also be referred to, and of those who waited on him at his resurrection, and so he may be considered as referring his disciples to the greatest of his miracles, his resurrection from the dead, by which the truth of his mission was put beyond all doubt. And even his second and glorious coming may be included, or, as some think, may be principally intended; as if he had said, “All who believe on me now, in my state of humiliation, shall hereafter see me come in my glory, and all the angels of God with me.”

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

1:47 Jesus referred to Nathanael as a man of complete integrity, contrasting him with Jacob, the scheming, deceitful patriarch whom God renamed Israel (see Gen 25:27-34; 27:1-36; 32:22-32). It is as though Nathanael embodied God’s ideal for Israel.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Joh 1:47. Περὶ αὐτοῦ) concerning Him, not immediately to Him—ἀληθῶς, truly) An affirmation showing intimate knowledge.—Ἰσραηλίτης, an Israelite)[44] one worthy to see angels ascending and descending, as Jacob did [on the ladder in his dream], Joh 1:51; comp. Gen 28:12. No mere creature could bear the name, Israel, unless it were divinely given him; so vast [comprehensive] it is: the guileless, ἄδολοι, are worthy of it. [A pre-eminent virtue truly is guilelessness.—V. g.] This speech contains a proof 1) of His omniscience; 2) of His benignity. Nathanael had been hasty; Joh 1:46, “Can there any good thing come out of Nazareth?” The Lord gives to him Himself as the Good.

[44] ch. Joh 7:42, “Hath not the Scripture said that Christ cometh of the seed of David, and out of the town of Bethlehem, where David was.” The expression of the Evangelist, ch. Joh 4:44, as to Judea, “His own country,” implies his taking for granted the birth-place, as recorded by the Three Synoptic Gospels.—E. and T.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Joh_1:47. Can anything good come out of Nazareth? A question of astonishment that the Messiah should come out of Nazareth. But Nathanael asks thus doubtingly, not because Nazareth lay in Galilee, Joh_7:52 (the Fathers, Luther, Melancthon, Ebrard, and many), nor because of its smallness, as too insignificant to be the birth-place of the Messiah (Lücke, De Wette, Hug, Krabbe, Ewald, Lange, Brückner, and others), nor from both reasons together (Hengstenberg); nor, again, because the prophecy did not speak of Nazareth as the Messiahs birth-place (Godet); but, as the general expression τὶ ἀγαθόν proves (it is not the more special ὁ Χριστός), because Nathanael, and probably public opinion likewise, looked upon the little town as morally degenerate: it must have been so regarded at least in the narrow circle of the surrounding villages (Nathanael belonged to Cana). We have no historical proof that this was so; outside the N. T. the place is not mentioned, not even in Josephus; nevertheless Mar_6:6, and the occurrence recorded Luk_4:15 ff., well correspond with Nathanaels judgment as to its disrepute in a moral point of view.

ἀγαθόν] which yet must above all be the case if the Messiah were to come therefrom,

He whose coming must be a signally holy and sublime manifestation.

ἔρχου κ. ἴδε] optimum remedium contra opiniones praeconceptas, Bengel.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Joh 1:47 . Philip’s announcement is received with incredulity. ἐκ Ναζαρὲτ δύναταί τι ἀγαθὸν εἶναι ; “Can anything good be from Nazareth.” Cf. Joh 8:52 , “out of Galilee ariseth no prophet”. Westcott, representing several modern interpreters, explains: “Can any blessing, much less such a blessing as the promised Messiah, arise out of a poor village like Nazareth, of which not even the name can be found in the O.T.?” But probably Nathanael was influenced by the circumstance that he himself was of Cana (Joh 21:2 ), only a few miles from Nazareth, and with the jealousy which usually exists between neighbouring villages (inter accolas odium) found it hard to believe that Nazareth could produce the Messiah ( cf. Isa 53:2 , “a root out of a dry ground”). From this remark of Nathanael’s light is reflected on the obscurity and unobtrusiveness of the youth of Jesus. Though living a few miles off, Nathanael never heard of Him. To his incredulity Philip wisely replies, ἔρχου καὶ ἴδε ; as Bengel says, “optimum remedium contra opiniones praeconceptas”. And Nathanael shows himself to be willing to have his preconceptions overcome. He goes with Philip.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Simple uprightness discerneth the true Israelites from the false.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

an Israelite indeed . . . no guile--not only no hypocrite, but with a guileless simplicity not always found even in God's own people, ready to follow wherever truth might lead him, saying, Samuel-like, "Speak, Lord, for Thy servant heareth" (Sa1 3:10).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 47. Behold an Israelite indeed] A worthy descendant of the patriarch Jacob, who not only professes to believe in Israel's God, but who worships him in sincerity and truth, according to his light.

In whom is no guile!] Deceitfulness ever has been, and still is, the deeply marked characteristic of the Jewish people. To find a man, living in the midst of so much corruption, walking in uprightness before his Maker, was a subject worthy the attention of God himself. Behold this man! and, while you see and admire, imitate his conduct.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

47. Behold, one truly an Israelite. It is not on Nathanael’s own account that Christ bestows on him this commendation, but under his person he holds out a general doctrine. For, since many who boast of being believers are very far from being actually believers, it is of great importance that some mark should be found for distinguishing the true and genuine from the false. We know how haughtily the Jews gloried in their father Abraham, and how presumptuously they boasted of the holiness of their descent; and yet there was scarcely one in a hundred among them who was not utterly degenerate and alienated from the faith of the Fathers. For this reason, Christ, in order to tear the mask from hypocrites, gives a short definition of a true Israelite, and, at the same time, removes the offense which would afterwards arise from the wicked obstinacy of the nation. For those who wished to be accounted the children of Abraham, and the holy people of God, were shortly afterwards to become the deadly enemies of the Gospel. That none may be discouraged or alarmed by the impiety which was generally found in almost all ranks, he gives a timely warning, that of those by whom the name of Israelites is assumed there are few who are true Israelites.

Again, as this passage contains a definition of Christianity, we must not pass by it slightly. To sum up the meaning of Christ in a few words, it ought to be observed that deceit is contrasted with uprightness and sincerity; so that he calls those persons sly and deceitful who are called in other parts of Scripture double in heart, (Psalm 12:2.) Nor is it only that gross hypocrisy by which those who are conscious of their wickedness pretend to be good men, but likewise another inward hypocrisy, when men are so blinded by their vices that they not only deceive others but themselves. So then it is integrity of heart before God, and uprightness before men, that makes a Christian; but Christ points out chiefly that kind of deceit which is mentioned in Psalm 32:2. In this passage ἀληθῶς (truly) means something more than certainly. The Greek word, no doubt, is often used as a simple affirmation; but as we must here supply a contrast between the fact and the mere name, he is said to be truly, who is in reality what he is supposed to be.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(47) Jesus saw Nathanael coming.—Nathanael is at once willing that his prejudice should give way before the force of truth. He is coming, when the look directed towards others rests also upon him. It finds the character which it tests earnest and honest. What gave rise to the form in which this is expressed is not stated. There is clearly some unexpressed link with the history of Jacob. The word for “guile” is the same word as the LXX. word for “subtlety” in Gen_27:35. The thought then is, “Behold one who is true to the name of Israel, and in whom there is nothing of the Jacob (Gen_27:36). There is something in the words which comes as a revelation to Nathanael. Were they a proof that the Presence before whom he stood read to the very depths of his own thought? Under the shade of a tree, where Jews were accustomed to retire for meditation and prayer, had the Old Testament history of Jacob been present to his mind? Was he too “left alone,” and did he “prevail with God?” And does he now hear the inmost thought expressed in words, carrying certainty to his soul, and giving him too the victory of seeing God “face to face with life preserved?” (Gen_32:24).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

47. saw Nathanael coming] This contradicts the theory that Christ overheard Nathanael’s question. S. John represents Christ’s knowledge of Nathanael as miraculous; as in Joh_1:42 He appears as the searcher of hearts.

an Israelite indeed] In character as well as by birth: what follows shews what is meant. The ‘guile’ may refer to the ‘subtilty’ of Jacob (Gen_27:35) before he became Israel: ‘Behold a son of Israel, who is in no way a son of Jacob.’ The ‘supplanter’ is gone; the ‘prince’ remains. His guilelessness appears in his making no mock repudiation of the character attributed to him (Joh_1:48). He is free from ‘the pride that apes humility.’

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Jesus saw Nathanael coming to him,.... For notwithstanding his prejudices, he was a man of so much uprightness and honesty, that he thought Philip's request was very reasonable; and that it was but right, and fair, that he should see, and hear, and judge, for himself, whether the person Philip spoke of was the Messiah, or not; and therefore he came along with him; and as he was coming, Jesus saw him, who knew all that had passed between him and Philip:

and saith of him; to those that were standing by him, and in the hearing of Nathanael,

behold an Israelite indeed! a son of Israel, as the Syriac and Persic versions read; a true son of Jacob's; an honest, plain hearted man, like him; one that was an Israelite at heart; inwardly so; not one after the flesh only, but after the Spirit; see Rom 2:28; and which was a rare thing at that time; and therefore a note of admiration is prefixed to it; for all were not Israel, that were of Israel; and indeed but a very few then: and so, , "a son of Israel", and , "a perfect Israelite", are (s) said of such who have regard to the articles of the Jewish faith, though not even of the seed of Israel: it is added,

in whom there is no guile; not that he was without sin; nor is this said of him; nor was he in such sense without guile, as Christ himself was; but guile was not a governing sin in him: the course of his life, and conversation, was with great integrity, and uprightness, and without any prevailing hypocrisy and deceit, either to God, or men. This Christ said to show how much such a character is approved by him; and that he knew the secrets of men's hearts, and the inward frames of their minds,

(s) Addareth Eliahu apud Trigland de Sect. Karaeorum, c. 10. p. 175, 176.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

47 Jesus saw Nathanael coming to him, and saith of him, Behold an Israelite indeed, in whom is no guile!

Ver. 47. Behold an Israelite, &c.] Here Christ wondereth at his own work of renovation, as wonderful, doubtless, as that of creation. Or the upright person hath here an ecce behold, for imitation, as the hypocrite for detestation, Psa 52:7.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

An Israelite indeed - One who is really an Israelite - not by birth only, but one worthy of the name. One who possesses the spirit, the piety, and the integrity which become a man who is really a Jew, who fears God and obeys his law. Compare Rom 9:6; Rom 2:28-29.

No guile - No deceit, no fraud, no hypocrisy. He is really what he professes to be - a Jew, a descendant of the patriarch Jacob, fearing and serving God. He makes no profession which he does not live up to. He does not say that Nathanael was without guilt or sin, but that he had no disguise, no trick, no deceit - he was sincere and upright. This was a most honorable testimony. How happy would it be if he, who knows the hearts of all as he did that of Nathanael, could bear the same testimony of all who profess the religion of the gospel!

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

They are not all Israel, which are of Israel, Rom 9:6. 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, Rom 2:28,29. Christ seeing Nathanael (though he was prejudiced by Philip’s mistake, or the common mistake of his nation) coming to see him, and seeing not only his body and bodily motion, but his heart also, and the motions of that, saith of him, Behold one who is not only born an Israelite, but is a true Israelite, like his father Jacob, a plain man, Gen 25:27;

in whom is no guile; in whom there is no deceit, no doubleness of heart. Such ought Christians to be, no crafty, deceitful, double minded men, but men of great sincerity and plainness of heart, laying aside all malice, and all guile, 1Pe 2:1, like little children, Mat 18:3.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

47. No guile—If he has a prejudice, as this prepossession against Nazareth, he utters it in simplicity; but it prevents not his readiness to come and see, and judge from evidence.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Jesus saw Nathanael coming to him for Nathanael at once obeyed the summons of Philipand saith of him; not, to him saith in the hearing of the unnamed disciple, who could not leave his Master"s side. There are numerous indications in ch. 1 and 2 of a qualification of Jesus which, in Joh_2:25, is described as knowing what was in man. He read the thought and character of Simon and Philip, of Nathanael, and of his mother; and here he makes use of his Divine prerogative and, as on a multitude of other occasions, penetrated the surface to the inner motive and heart. Behold, an Israelite indeed; one who fulfils the true idea of Israel, a prince with God, a conqueror of God by prayer, and conqueror of man by submission, penitence, and restitution; one who has renounced the spirit of supplanter and taken that of penitent. "Confident in self-despair," he has relinquished his own strength, and lays hold of the strength of God, and is at peace. In whom is no guile; i.e. no self-deception, and no disposition to deceive others. The (Psa_32:1, Psa_32:2) description of the blessedness of "the man whose transgressions are forgiven,... and in whose spirit LXX, "mouth there is no guile (dolov)," is the finest key to the significance of this passage. Christ does not say that this man is sinless, but guileless free and full in his confession, knowing himself, and sheltering himself under no devices or seeming shows. The publican (it has been well said) was without guile when he cried, "God be merciful to me a sinner!" The Pharisee was steeped in self-deception and guile when he said, "God, I thank thee that I am not as other men." Sincerity, openness of eye, simplicity of speech, no wish to appear other than what he is before God and man, affirms his guilelessness. Alas! the so called Israelite has widely departed from the fundamental idea of such a character, though not more so than Christians have become unlike the ideal disciples of Jesus.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

The winning of Nathanael:

v. 47. Jesus saw Nathanael coming to Him, and saith of him, Behold an Israelite indeed in whom is no guile!

v. 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.

v. 49. Nathanael answered and saith unto Him, Rabbi, Thou art the Son of God; Thou art the King of Israel.

v. 50. Jesus answered and said unto him, Because I said unto thee, I saw thee under the fig-tree, believest thou? Thou shalt see greater things than these.

v. 51. And He saith unto him, Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of Man.

Jesus wished to give Nathanael a practical demonstration of the truth of Philip’s words. As he was approaching, the Lord said to those that were standing near Him, but so that Nathanael could hear His words: Behold in truth an Israelite, in whom guile is not. This man belonged to the small number of those in Israel that were members of God’s people in truth, not merely by carnal descent, but by spiritual knowledge and faith. His hope was in the Messiah and His spiritual kingdom; he was free from guile and falsehood, the characteristic faults of the Jews. "Therefore Christ wants to say here also: There are true and false Israelites; the Israelites are of two kinds, which, indeed, are both descended from the patriarch Israel, but have not all kept the promise and the faith of Abraham. Just as there are now two kinds of Christians. We are indeed all called Christians who were baptized and regenerated through Baptism, but we do not all remain with our Baptism; many desert Christ and become false Christians, and the true Christians are few and far between. Thus there is also a true and a false Christian Church. And the false Christians boast that they are the true Church and true Christians; just as the Jews said they were the true Israelites; they boasted only of the title and name. Thus there are two kinds of Christians; first, those that have the name and are Christians in their body;... however, they do not remain with their Baptism, forgiveness of sins, and the promise of Christ, but separate themselves through false doctrines, desert the faith and the Lord Jesus Christ. But all true Christians, when they are baptized, hear the Gospel, read the Holy Scriptures, go to the Sacrament, love their neighbor. These make the right use of the Christian name and are truly Christians."

Nathanael was struck at once by this evidence of omniscience on the part of Jesus, and with surprise in his voice asked Him whence He knew him. And Jesus gave him evidence not only of His omniscience, but also of His omnipresence. Before Philip had approached his friend, while the latter was sitting in the shadow of the fig-tree, Jesus saw him. And everything was known to Him. The eyes of Jesus could easily read the heart and mind of Nathanael, who may have been meditating about the strange message of the Baptist, praying meanwhile that the day of the Messiah might soon come. All this Jesus knew. The Prophet of Nazareth, who knows the counsel of men’s hearts, is an omniscient man. And Nathanael was obliged to acknowledge this, at the same time drawing the conclusion that Jesus is the Son of God, and that He is the true King of the spiritual Israel, of His Church. In Jesus all the prophecies of the Old Testament were fully realized; there could not be the slightest doubt as to His Messiahship. In Him God’s reign in the hearts of the believers is realized; He rules over them that are His in grace and truth forever.

The open and unequivocal confession of Nathanael pleased the Lord, but it was not yet based upon a Bound enough foundation. A single demonstration of the divine power of Jesus is sufficient to work faith, but this faith must have the food from on high to feed upon, otherwise it will soon be starved. Jesus has greater things in store for His disciples, which He proceeds to tell them about with solemn emphasis. From now on, with the beginning of His public ministry, there would be a wonderful change for the believers. With His coming heaven itself is opened. The abyss of the Law has been removed, the enmity between God and man has been abolished, Eph 2:15-16. Instead of that, there is now direct communication between God and man, Jesus Himself being the Mediator. Something much more beautiful than the ladder of Jacob, Gen 28:1-22, has now united earth and heaven—the full atonement through the blood of the Savior. The angels of God are delighted to serve Him who came down for the salvation of the world. There is constant communication between Christ and His heavenly Father, in prayer, in miracles, and in other proofs of divine intimacy. And every bit of this work will be of benefit to all men, to be accepted by those that place their faith in their Savior.

Summary.After a prologue, giving a summary of the aims of the Gospel, the evangelist relates the story of the testimony of John the Baptist regarding Jesus, and tells of the gaining of the first disciples by this testimony: Andrew, John, Peter, Philip, and Nathanael.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

47. ἐκ Ναζ. κ.τ.λ. All Galileans were despised for their want of culture, their rude dialect, and contact with Gentiles. They were to the Jews what Bœotians were to the Athenians. But here it is a Galilean who reproaches Nazareth in particular. Apart from the Gospels we know nothing to the discredit of Nazareth; neither in O.T. nor in Josephus is it mentioned; but what we are told of the people by the Evangelists is mostly bad. Christ left them and preferred to dwell at Capernaum (Mat 4:13); He could do very little among them, ‘because of their unbelief’ (Mat 13:58), which was such as to make Him marvel (Mar 6:6); and once they tried to kill Him (Luk 4:29). S. Augustine would omit the question. Nathanael “who knew the Scriptures excellently well, when he heard the name Nazareth, was filled with hope, and said, From Nazareth something good can come.” But this is not probable. Possibly he meant ‘Can any good thing come out of despised Galilee?’ or, ‘Can anything so good come out of so insignificant a village?’

ἔρχου κ. ἴδε. The best cure for ill-founded prejudice; at once the simplest and the surest method. Philip shews the strength of his own conviction by suggesting this test, which seems to be in harmony with the practical bent of his own mind. See on Joh 12:21 and Joh 14:8. Here, of course, ἴδε is the imperative; not an interjection, as in Joh 1:29; Joh 1:35; Joh 1:48.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

47.] As Lücke observes, the meaning of this question is simpler than at first sight appears. It is impossible that Nathanael, himself a Galilæan, could speak from any feeling of contempt for Galilee generally: and we have no evidence that Nazareth was held in contempt among the Galilæans. He alluded therefore to the smallness and insignificance of the town in proportion to the great things which were now predicated of it. Nazareth is never named in the O.T. nor in Josephus.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

47. There is no suggestion that Jesus overheard Nathanael’s incredulous query. He speaks from His previous knowledge of the man (v. 48).

ἴδε. See on v. 29.

ἀληθῶς Ἰσραηλείτης ἐν ᾦ δόλος οὐκ ἕστιν. Isaac complained of Jacob’s guile (δόλος, Gen 27:35); but that was before he received the new name of Israel and had a vision of heavenly things. The Psalmist hails as blessed the man “in whose spirit there is no guile” (Psa 32:2); and of the ideal Servant of Yahweh it was declared, “neither was any guile found in his mouth” (Isa 53:9). Thus he who is truly an Israelite (cf. Rom 2:29), representing Israel at its best, must be without guile, and such a man Nathanael was declared by Jesus to be.

Jn. has ἀληθῶς again, 4:42, 6:14, 7:26, 40, 8:31, 1Jn 2:5.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Vv. 47: “And Nathanael said unto him: Can anything good come out of Nazareth? Philip says to him: Come and see.”

According to Meyer, Nathanael’s answer alludes to the reputation which the town of Nazareth had had for immorality; according to Lucke and de Wette, to the smallness of the place. But there is nothing in history to prove that Nazareth was a place of worse fame, or less esteemed than any other village of Galilee. Nathanael’s answer does not at all require such suppositions. Is it not more simple to connect this reply closely with the words of Philip? Nathanael, not recollecting any prophetic passage which asscribes to Nazareth so important a part, is astonished; the more so, since Cana is only at the remove of a league from Nazareth, and it is difficult for him to imagine this retired village, near his own, raised all at once to so high a destiny. We are well aware of the paltry jealousies which frequently exist between village and village. The expression, anything good, signifies, therefore, in this case: “anything so eminent as the Messiah!” We notice here, for the first time, a peculiarity of the Johannean narrative: the author seems to take pleasure in mentioning certain objections raised against the Messianic dignity of Jesus, to which he makes no reply because every reader instructed in the Gospel history could dispose of them on the spot (comp. Joh 7:27; Joh 7:35; Joh 7:42, etc.). At the time when John wrote, every Christian knew that Jesus was not actually from Nazareth. The answer of Philip: “Come and see,” is at once the most simple and the most profound apologetic. To every upright heart Jesus proves Himself by showing Himself. This rests on the truth expressed in Joh 1:9. (Comp. Joh 3:21.)

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.