Exegetical and Hermeneutical Commentary of John 1:46
And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see.
46. Can there any good thing, &c.] All Galileans were despised for their want of culture, their rude dialect, and contact with Gentiles. They were to the Jews what Botians 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 no more than ‘Can any good thing come out of despised Galilee?’ Nazareth being in Galilee.
Come and see ] The best cure for ill-founded prejudice. Philip shews the depth of his own conviction in suggesting this test, which seems to have been in harmony with the practical bent of his own mind. See on Joh 12:21 and Joh 14:8.
Fuente: The Cambridge Bible for Schools and Colleges
Can any good thing … – The character of Nazareth was proverbially bad. To be a Galilean or a Nazarene was an expression of decided contempt, Joh 7:52. See the notes at Mat 2:23. Nathanael asked, therefore, whether it was possible that the Messiah should come from a place proverbially wicked. This was a mode of judging in the case not uncommon. It is not by examining evidence, but by prejudice. Many persons suffer their minds to be filled with prejudice against religion, and then pronounce at once without examination. They refuse to examine the subject, for they have set it down that it cannot be true. It matters not where a teacher comes from, or what is the place of his birth, provided he be authorized of God and qualified for his work.
Come and see – This was the best way to answer Nathanael. He did not sit down to reason with him, or speculate about the possibility that a good thing could come from Nazareth; but he asked him to go and examine for himself, to see the Lord Jesus, to hear him converse, to lay aside his prejudice, and to judge from a fair and candid personal inquiry. So we should beseech sinners to lay aside their prejudices against religion, and to be Christians, and thus make trial for themselves. If men can be persuaded to come to Jesus, all their petty and foolish objections against religion will vanish. They will be satisfied from their own experience that it is true, and in this way only will they ever be satisfied.
Fuente: Albert Barnes’ Notes on the Bible
Verse 46. Can there any good thing come out of Nazareth?] Bp. Pearce supposes that the of the evangelist has some particular force in it: for, in Jer 33:14, God says, I will perform that good thing which I promised, c. and this, in Jer 33:15 is explained to mean, his causing the branch of righteousness (i.e. the Messiah) to grow up unto David, from whom Jesus was descended: in this view, Nathanael’s question seems to imply, that not Nazareth, but Bethlehem, was to be the birth-place of the Messiah, according to what the chief priests and scribes had determined, Mt 2:4-6. If this conjecture be not thought solid, we may suppose that Nazareth, at this time, was become so abandoned that no good could be expected from any of those who dwelt in it, and that its wickedness had passed into a proverb: Can any thing good be found in Nazareth? Or, that the question is illiberal, and full of national prejudice.
Come and see.] He who candidly examines the evidences of the religion of Christ will infallibly become a believer. No history ever published among men has so many external and internal proofs of authenticity as this has. A man should judge of nothing by first appearances, or human prejudices. Who are they who cry out, The Bible is a fable? Those who have never read it, or read it only with the fixed purpose to gainsay it. I once met with a person who professed to disbelieve every tittle of the New Testament, a chapter of which, he acknowledged, he had never read. I asked him, had he ever read the Old? He answered, No! And yet this man had the assurance to reject the whole as an imposture! God has mercy on those whose ignorance leads them to form prejudices against the truth; but he confounds those who take them up through envy and malice, and endeavour to communicate them to others.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The words of Philip begat a prejudice in Nathanael, as to what he said. It was prophesied, Mic 5:2, that the Messiah should come out of Bethlehem. So, Joh 7:41,42, some of the people said, Shall Christ come out of Galilee? Hath not the Scripture said, That Christ cometh of the seed of David, and out of the town of Bethlehem, where David was? Nazareth was not only a poor little place, (for so Bethlehem also was), but a place which the Scripture never mentioned as the place from whence the Messiah should arise; a place that God had not honoured with the production of a prophet. By
any good thing seems to be meant, the Messiah, or any prophet, or (more generally) any thing which is noble and excellent, and of any remark. So prone are we to think that the kingdom of God comes with observation, that we know not how to fancy how great things should be done by little means, and great persons should arise out of little, contemptible places. Whereas God chooseth the foolish things of the world to confound the wise; and the weak things to confound the mighty; and base things of the world, to confound the wise, 1Co 1:25-28.
Philip saith unto him, Come and see; Philip, not knowing how to answer Nathanaels objection, and to remove his prejudice, wishes him himself to go, and make up a judgment. Wise men ought to do this, and not to take up prejudices from reports and common vogue.
Fuente: English Annotations on the Holy Bible by Matthew Poole
46. any good out ofNazarethremembering Bethlehem, perhaps, as Messiah’s predictedbirthplace, and Nazareth having no express prophetic place atall, besides being in no repute. The question sprang from mere dreadof mistake in a matter so vital.
Come and seeNobleremedy against preconceived opinions [BENGEL].Philip, though he could not perhaps solve his difficulty, could showhim how to get rid of it. (See on Joh6:68).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And Nathanael said unto him,…. Taking notice of, and laying hold on what Philip said, that he was of Nazareth, which at once stumbled, and prejudiced him against Jesus being the Messiah; knowing very well that Bethlehem was to be the place of his birth:
can there any good thing come out of Nazareth? The whole country of Galilee was had in contempt with the Jews; but Nazareth was so mean a place, that it seems it was even despised by its neighbours, by the Galilaeans themselves; for Nathanael was a Galilean, that said these words. It was so miserable a place that he could hardly think that any sort of good thing, even any worldly good thing, could come from thence; and it was so wicked, as appears from their murderous designs upon our Lord, that he thought no good man could arise from hence; and still less, any prophet, any person of great note; and still least of all, that that good thing, or person, the Messiah, should spring from it: so that his objection, and prejudice, proceeded not only upon the oracle in Mic 5:2, which points out Bethlehem as the birthplace of the Messiah; but upon the wickedness, and meanness, and obscurity of Nazareth.
Philip saith unto him, come and see; who though he might not be master of this point, and knew not how to solve this difficulty, and remove this prejudice from Nathanael’s mind, yet persuades him to go with him to Jesus; who, he doubted not, would give him full satisfaction in this, and all other points; and then it would most clearly appear to him, as it had done to him, that he was the true Messiah. The phrase, , “come, see”, is often used in the book of Zohar q: so it is, and likewise, , “come and see”, in the Talmudic writings r.
q In Gen. fol. 13. 1. & 14. 3. & 16. 1, 2. & in Exod. fol. 83. 4. & passim. r T. Bab. Taanith, fol. 8. 1. & 23. 2. & 24. 1. Kiddushin, fol. 20. 1. & 33. 1. & Sota, fol. 5. 1, 2. & passim.
Fuente: John Gill’s Exposition of the Entire Bible
Can any good thing come out of Nazareth? ( ;). Literally, “Out of Nazareth can anything good be.” There is a tinge of scorn in the question as if Nazareth (note position at beginning of sentence) had a bad name. Town rivalry may account to some extent for it since Cana (home of Nathanael) was near Nazareth. Clearly he had never heard of Jesus. The best thing in all the world came out of Nazareth, but Philip does not argue the point. A saying had arisen that no prophet comes out of Galilee (Joh 7:52), untrue like many such sayings.
Come and see ( ). Present middle imperative (come on) and second active imperative (and see at once). Philip followed the method of Jesus with Andrew and John (verse 39), probably without knowing it. Wise is the one who knows how to deal with the sceptic.
Fuente: Robertson’s Word Pictures in the New Testament
1) “And Nathanael said unto him,” (kai eipen auto Nathanael) “And Nathanael replied to him (to Philip),” in a frustrated manner, for a Jew of pride, to his brother who had just reported finding Jesus, the Messiah of Nazareth, as promised by the Lord, Mat 2:23.
2) “Can there any good thing come out of Nazareth?” (ek Nazareth dunatai ti agathon einai) “Can any good thing exist in Nazareth?” A town of insignificance, a notorious, ghetto-city often referred to in derision by the Jews, Joh 7:52.
3) “Philip saith unto him, Come and see.” (legei auto ho Philippos erchou kai ide) “Philip replied to him, come and see for yourself,” of your own will, volition, or choice. This is God’s way of both salvation and service. Each must choose to accept the finished work of Christ in redemption for himself. And each child of God must choose to serve the Lord or the devil for himself; Rom 1:16; Rom 14:11-12; Eph 2:8-10.
This “come and see,” or examine for yourself, is one of man’s best challenges to those who are uncertain about who Jesus is. For they shall find Him, if they seek Him with an earnest and honest soul, Deu 4:29; Isa 55:6-7; Joh 7:17; Rev 22:17.
Fuente: Garner-Howes Baptist Commentary
46. Can any good thing come out of Nazareth? At first, Nathanael refuses, the place of Christ’s nativity (as described by Philip) having given him offense. But, first of all, he is deceived by the inconsiderate discourse of Philip; for what Philip foolishly believed Nathanael receives as certain. Next, there is added a foolish judgment arising from hatred or contempt of the place. Both of these points ought to be carefully observed by us. This holy man was not far from shutting out against himself all approach to Christ. Why was this? Because he rashly believes what Philip spoke incorrectly about Christ; and next, because his mind was under the influence of a preconceived opinion that no good thing could come out of Nazareth. If then we are not carefully on our guard, we shall be liable to the same danger; and Satan labors every day, by similar obstacles, to hinder us from coming to Christ; for he has the dexterity to spread many falsehoods, the tendency of which is to excite our hatred or suspicion against the Gospel, that we may not venture to taste it. And next, he ceases not to try another method, namely, to make us look on Christ with contempt; for we see how many there are who take offense at the degradation of the cross, which appears both in Christ the head and in his members. But as we can hardly be so cautious as not to be tempted by those stratagems of Satan, let us at least remember immediately this caution:
Come and see. Nathanael allowed his twofold error to be corrected by this expression which Philip uttered. Following his example, let us first show ourselves to be submissive and obedient; and next, let us not shrink from inquiry, when Christ himself is ready to remove the doubts which harass us. Those who read these words not as a question, but as an affirmation, Some good thing may come out of Nazareth, are greatly mistaken. For, in the first place, how trivial would such an observation be? And next, we know that the city Nazareth was not at that time held in estimation; and Philip’s reply shows plainly enough that it was expressive of hesitation and distrust.
Fuente: Calvin’s Complete Commentary
(46) The question is not, Can the Messiah come out of Nazareth, but Can there any good thing come? The question is asked by an inhabitant of a neighbouring village who looks upon the familiar town with something of local jealousy and scorn; but the form of the question would seem to point to an ill repute in reference to its people. The place is unknown to earlier history, and is not mentioned even in Josephus; but what we find in Mar. 6:6 and Luk. 4:29 agrees with Nathanaels opinion. (For account of the town, comp. Note on Luk. 1:26.)
Come and see expresses the fulness of his own conviction. An interview had brought certainty to his own mind. It would do so likewise to that of his friend.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
46. Good thing out of Nazareth Some object that there is no proof of any special stigma adhering to Nazareth; and hence apologists have endeavoured to explain these words as simply referring to the insignificance of Nazareth as a very small unknown town. We should rather reply, that the passage itself is ample proof of a contempt attaching to Nazareth. How much know we of any ancient Nazareth at all without the Gospels? It may have had a generally bad reputation; or it may have merely suffered the odium which Nathanael’s neighbouring little town of Cana, with the usual jealousy of rival villages, attached to it.
Fuente: Whedon’s Commentary on the Old and New Testaments
. ‘And Nathaniel said to him, “Can any good thing come out of Nazareth?”. Philip says to him, “Come and see”.’
Nathaniel replies with what was possibly a well known joke in Bethsaida, ‘can anything good come out of Nazareth?’. It may, however, have been a popular proverb. Alternately it may be that Nathaniel is thinking of the fact that no prophecy known to him has forecast a ‘coming one’ from Nazareth. Nazareth was a very small, out of the way, town in the hills, even though from its height it overlooked a main highway.. The phrase emphasises that Jesus has come in lowliness and humility. Philip’s reply is simple. ‘Come and see’. He is confident that Nathaniel will be impressed.
It is a reminder to us that if we are seeking to win men to Christ we can do nothing better than to take them to Jesus. It is in portraying Christ truly that we will make Him attractive, and there is no better way of doing this than to persuade them to read the Gospel of John.
Fuente: Commentary Series on the Bible by Peter Pett
Joh 1:46. Can there any good thing come out of Nazareth? Philip, not knowing that Jesus was born at Bethlehem, calls him Jesus of Nazareth: upon which occasion Nathanael applies a proverb, by which the rest of the Israelites ridiculed the Nazarenes; and he applied it the rather, as the Messiah’s nativity had been determined by the prophet Micah to be at Bethlehem. Nazareth was a mean town, inhabited by fishermen and mechanics of the lowest degree, made up of ignorant Jews, and a mixture of Gentiles: as Nathanael was a native of Galilee, it appears that the Galileans themselves had but an ill opinion of Nazareth, as worse than the rest of that country; and, indeed, by the figure its inhabitants make in the evangelists, they seem to have deserved it. See Mat 13:54; Mat 13:58 and Luk 4:16; Luk 4:28-29. In this place Jesus spent a great part of his life, and in that respect might fairly be called a Nazarene. But the Jews, in calling him Jesus of Nazareth,the prophet of Nazareth, &c. added, to that of his country, the idea of scorn and contempt: “What! that poor despicable fellow, that mean mortal,he our Messiah! Can any good, any great and enterprizing person, any thing suitable to the character of Christ, come out of Nazareth?” Pilate wrote his inscription, Jesus of Nazareth, the King of the Jews, with design probably to have it read in this light. He joins together two contradictory titles, in his opinion, that of Nazareth, and that of a king, in order to expose the Jewish hope, and the Christian belief: but the evangelist prepares his reader against prejudices from this appellation. Though the Jews call him a Nazarene in derision, we are not ashamed of that name. What do they mean by it, but a despised, afflicted, suffering man?And so the Messiah is foretold to be, not in one, but in all the prophets. While therefore theyreproach Jesus as a Nazarene, they actually fulfil the prophesies which describe him as such, and prove Jesus to be the Messiah. See the note on Mat 2:23. To obviate Nathanael’s objection, Philip replies to him, “Do not suffer yourself to be borne away by a vain popular prejudice; but come and see; converse with him yourself, and you will soon be satisfied.” The same answer had been received from our Lord the day before. By the way, we may hence learn how cautiously we should guard against popular prejudices, which possessed so honest a heart as that of Nathanael, and led him to suspect that the blessed Jesus himselfwas an impostor, and that no good could be expected from him, because he had been brought up at Nazareth. But his integrity prevailed over that foolish bias, and laid him open to the conviction of evidence, which a candid inquirer will always be glad to admit, even when it brings the most unexpected discovery.
Fuente: Commentary on the Holy Bible by Thomas Coke
Joh 1:46 . ] when and where in the course of the journey we are not told, perhaps at some distance from the road, so that Philip, observing him, quitted the road, and went towards him. According to Ewald, “not till after their arrival in the village of Cana, which nevertheless is named for the first time in Joh 2:1 , and to which Nathanael belonged” (Joh 21:2 ). The supposition, however, that Nathanael was on his way to John’s baptism (Godet) is quite groundless.
, , i.e. Theodorus (Num 1:8 ; 1Ch 2:14 ), is identical with Bartholomaeus. For, according to this passage, in the midst of calls to the apostleship, comp. Joh 21:2 , he appears as one of the twelve; while in the lists of the apostles (Mat 10:3 ; Luk 6:14 ; Mar 1:18 ; Act 1:13 ), where his name is wanting, we find Bartholomaeus, and placed, moreover, side by side with Philip (only in Act 1:13 with Matthew; [124] comp. Constitt. Apol . vi. 14. 1). This identity is all the more probable, because Bartholomew is only a patronymic, and must have become the ordinary name of the individual, and that in most frequent use; and thus it came to pass that his own distinctive name does not appear in the synoptic narrative.
] of whom , etc. See on Rom 10:5
] Deu 18:15 , and generally in his Messianic references and types. See on Joh 1:46 .
] for Nazareth , where Jesus had lived with His parents from infancy upwards, passed for His birth-place. Philip may have obtained his knowledge from Andrew and Peter, or even from Jesus Himself, who had no occasion at this time to state more fully and minutely his relation to Nazareth; while the , which must rest upon a communication from Jesus, leaves His divine Sonship undisturbed. To attribute to Philip knowledge of the facts of the case with regard to both points (Hengstenberg) is in itself improbable, and is not in keeping with the simplicity of his words. But it is a groundless assumption to suppose that John knew nothing of the birth at Bethlehem; for it is Philip’s own words that he records (against Strauss, De Wette). See on Joh 7:41 .
[124] Hilgenfeld regarded him as identical with Matthew ; but how much opposed is this view to the history of Matthew’s call! though the meaning of his name is not different from that of Matthew’s. Very recently, however, Hilgenfeld has supposed that the name answers to the Matthias who was appointed in the place of Judas ( N. T. extra canon . IV. p. 105). Schleiermacher, L. J. p. 368, considers it very doubtful whether Nathanael belonged to the twelve at all. Chrysostom, Augustine, and others, long ago denied that he did, but this is already assumed in the “ duae viae ” (Hilgenfeld, N. T. extra canon . IV.). According to Spaeth, in Hilgenfeld’s Zeitschrift , 1868, p. 168 ff., Nathanael is to be taken as a symbolical name, invented by the writer, under which the Apostle John himself is said to be represented. The author of the Appendix, chap. Joh 21:2 , where Nathanael is expressly distinguished from the sons of Zebedee, is said to have made a mistake .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 1603
EVIL, AND CURE, OF PREJUDICE
Joh 1:46. Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see.
KNOWLEDGE is not given to any man for himself alone. As a light is not put under a bed or under a bushel, but is set on a candlestick, that it may give light to those who are in the house; so knowledge is imparted by God, in order that it may be rendered subservient to the good of those who are in intellectual or spiritual darkness. The example of those who were first called to attend upon our Lord is worthy of imitation in this respect. Andrew, having been directed to Christ by John the Baptist, and having been convinced, by personal intercourse with Jesus, that he was indeed the Messiah, he finds his own brother Simon, and says to him, We have found the Messias, which is, being interpreted, the Christ. And he brought him to Jesus [Note: ver. 3642.]. The next day, Philip, who was of the same city as Andrew and Peter, was called to follow Christ: and he, also, finding Nathanael, said to him, We have found Him of whom Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph [Note: ver. 4345.]. In the mind of Nathanael, however, there existed a prejudice against Nazareth, as being the last place from whence a person of so exalted a character would ever proceed: and therefore he asked, Can any good thing come out of Nazareth? It is generally supposed that this prejudice was called forth by Philip speaking of Jesus as belonging to Nazareth; when it was known that the Messiah was to be born at Bethlehem [Note: Mat 2:4-6.]. But, had that been the case, I conceive that the answer would rather have been, Can the Messiah come out of Nazareth? and not, Can any good thing come out of Nazareth? For, though Bethlehem was to give birth to the Messiah, it was not the only city from whence any good could proceed. I rather imagine, therefore, that it was to the general bad character of Nazareth that Nathanael referred; intimating, that, so far from giving birth to the Messiah, it was scarcely possible that any good whatever should proceed from it. This prejudice was not altogether without foundation; for Nazareth was deservedly infamous even in Galilee, the whole province of which was considered as less honourable than any other part of Juda [Note: Joh 7:52.]. The conduct of the Nazarenes, both at the first opening of our Lords ministry there [Note: Luk 4:22-23; Luk 4:28-30.], and on a subsequent occasion [Note: Mat 13:54-56.], clearly shewed, that they were a blind and wicked people. Yet that was no reason why nothing good should come forth from thence. And, if this prejudice had not been corrected, it might have terminated in a continued ignorance of Christ, and a consequent lost of his salvation.
Let me then, from this history, shew you,
I.
The evil of prejudice
Prejudice is deeply rooted in the heart of fallen man: and it is productive of most injurious effects,
1.
To those who are the objects of it
[Prejudice has always some ground. It may indeed be founded on error, as well as on truth: but the very existence of it supposes that the person exercising it beholds, in his own opinion at least, something blame-worthy in him who is the object of it: and it usually operates most forcibly in those who have taken the least pains to ascertain the truth. Nicodemus no sooner heard of the Lord Jesus as belonging to Nazareth, than he concluded, from that very circumstance, that he could not be the true Messiah: and he even appealed to Philip, whether any good thing could come out of Nazareth; insinuating, that on so plain a point, there could not be any reasonable doubt: Can any good thing come out of Nazareth? Now here was extreme injustice done to the people of that city: for though the majority of them might be worthless, there might be some as estimable characters as any in Israel. But it is in this way that prejudice condemns both things and persons in the mass. Nations will entertain these very notions respecting each other; so that the belonging to a rival nation shall be sufficient to make a person our enemy, though we are utter strangers to his character. The same malignant principle operates also very strongly between different societies belonging to the same nation. As, in Catholic countries, rival orders of men hate each other; so even in this Protestant land, where greater liberality might be expected to prevail, churchmen and dissenters are ready to question whether almost any measure of truth or piety be in the party to which they are opposed. It is scarcely necessary to say how strongly this unhallowed disposition prevails against individuals. A man may have embraced sentiments which are deemed strict and precise; and may, in conformity to them, be living a more holy, mortified, and self-denying life than others around him; and this shall be quite sufficient to render him odious and contemptible to all around him. From that moment, every one shall feel himself at liberty to speak evil of him; and nobody shall dare to defend him. All he says, and all he does, shall be an occasion of offence. John Baptist, because he was of secluded and mortified habits, was said to have a devil: and our blessed Lord, because he was of more easy and social habits, was called a gluttonous man, and a wine-bibber. And so, if we be truly religious, it will be done to us: whether we pipe or mourn, we shall find no sympathy, but be alike objects of condemnation; every thing being viewed through the medium of prejudice, and therefore deemed extravagant and absurd. Every one who will follow the Lord Jesus Christ in sincerity shall surely find that he has this cross to bear: he shall be despised, and hated, and have all manner of evil spoken against him falsely, for Christs sake. In truth, the real Christian does not live under the same laws as others; nor must he expect that measure of protection that is accorded to other men. He may be traduced, insulted, injured by all: and no one will take his part: whilst, if he were to act, in one single instance, towards others, as every one feels at liberty to act towards him, the mouths of all would be opened against him, and a fire would be kindled which would not readily be extinguished: so true is that saying of the prophet Isaiah, He that departeth from evil, maketh himself a prey.]
2.
To those who indulge it
[Prejudice blinds the mind to truth, and utterly indisposes us for the reception of it. A person under its influence can see no good in him whom it condemns, and will listen to nothing that shall tend to the vindication of his character. We have a remarkable illustration of this, in the conduct of the people of Ephesus. When they perceived that the preaching of the Apostle Paul was likely to lessen the veneration of many for the goddess whom they worshipped, they set the whole city in an uproar: and when a person, named Alexander, stood forth to vindicate him, the people, as soon as they saw that he was a Jew, instead of listening to a single word that he had to say, all, for the space of about two hours, cried out, Great is Diana of the Ephesians [Note: Act 19:34.]! Thus they shut out all means of conviction, and kindled in their own breasts the keenest resentments against those who sought only to make known unto them the way of life and salvation. In the common affairs of life, men act not thus. Our blessed Lord placed this matter in its true light, in answer to those who in the same perverse way rejected him: When ye see a cloud rising in the west, ye say there will be rain, and it comes to pass. And when the south wind blows, ye say there will be heat: and it is so. Ye hypocrites, ye can discern the face of the earth, and of the heavens; and how is it that ye discern not this time [Note: Luk 12:54-57.]? The truth is, that if prejudice once blind the eyes, nothing whatever will suffice to remove it: and men will rather ascribe the miracles of our Lord to Satanic influence, than acknowledge the plain and obvious inference that should be deduced from them. Thus, whilst this hateful disposition vents itself against the most deserving objects, it inflicts the deadliest wound on him who indulges it; inasmuch as it calls forth into activity all his basest passions, and shuts up his soul in impenetrable darkness.
Happily for Nathanael, he had a friend, who, if not able to satisfy all his doubts, was capable of giving him such advice, as, if duly followed, would issue in the removal of them.]
In this advice of Philip we shall see,
II.
The remedy of it
Inquiry is the obvious remedy to be applied, in all cases. To all then, who are under the influence of prejudice, I would say, Come and see.
1.
To the profane Atheist
[I will grant that your prejudices are not wholly destitute of some plausible grounds whereon to stand. There are in the world many things which seem calculated to impress the mind with an idea that there is no controlling Providence, to protect the good, and to punish the workers of iniquity. It does appear strange that the ungodly should be permitted so to triumph, and that the righteous should be so exposed to their malignity. But, whilst I grant that these things may prove a stumbling-block to the inconsiderate, I must say, that, on a closer inspection, there will be found such evidence of a Divine agency in the world as will be abundantly sufficient to remove all doubts upon the subject. If we look at the earth, we cannot conceive that it came into existence by a fortuitous concussion of atoms: nor, if we survey the heavenly bodies, and trace them in their various courses, can we imagine, that they are left to themselves, without any one to uphold them in their orbits. If we behold a watch, or any other complicated machine, we never suppose that it made itself, or that it needs not the superintendence of an intelligent agent to regulate its motions. How much less, then, can we contemplate the infinitely diversified objects of the whole creation, all preserved in their order for thousands of years, and not confess a creating power, and a superintending Providence? Only let any man come and see, and his doubts will vanish, like the mist before the noon-day sun.]
2.
To the proud infidel
[You, too, have specious reasons for disbelieving the Holy Scriptures. There are in the sacred volume many things which you cannot comprehend. But is this a just ground for denying its divine authority? Are there not truths in human sciences which surpass your comprehension? Why, then, may you not expect to find such in a revelation from God? Look at the evidences of our holy religion: see whether the prophecies, so numerous, so minute, so incapable of being accomplished by any collusion or confederacy whatever, do not determine, beyond a possibility of doubt, that they were inspired by an omniscient and Almighty God. Mark the miracles, too, by which the doctrines both of the Old and New Testament were confirmed; and say whether they do not, of necessity, commend themselves as of divine origin. Only come and see with a candid mind, and you shall be fully satisfied that the Scriptures are indeed the word of God.]
3.
To the self-justifying moralist
[You persuade yourself, that because we deny to works the office of justifying the soul before God, we discourage the performance of them; and that, consequently, the doctrine which we preach, of salvation by faith alone, cannot be true. But your conclusions are erroneous altogether. If you will but examine for yourselves, you shall find, that no other way of salvation than that which the Gospel has proclaimed is suited to fallen man; nor will any other be found worthy of Almighty God. His justice must be honoured, as well as his mercy; and it is only by the sacrifice of our Lord Jesus Christ that its demands are, or can be, satisfied. And as to the performance of good works, respecting which you are so jealous, look and see whether any person, from the foundation of the world, ever exhibited a brighter pattern of morality than Paul; who yet said, I desire to be found in Christ, not having my own righteousness, but the righteousness which is of God by faith in Christ. Only be candid in your examination of this point, and it shall force itself upon your mind with an evidence that is irresistible.]
4.
The licentious worldling
[How can that be a source of happiness, which would rob me of all that T have ever delighted in, and constrain me to mortify my flesh; and, after all, would subject me to the contempt and hatred of all my friends? This appears to you a difficulty that cannot be removed. But I would say to you also, Come, and see: try what religion will really do for you: see whether its ways be not ways of pleasantness and peace: see whether there be not a more refined pleasure arising from self-denial for the Lords sake, than in all the self-indulgence that you ever experienced. Come, and see what happiness there is in communion with God, in the testimony of a good conscience, and in a prospect of a blessed immortality. I will venture to affirm, that if you give the experiment a fair trial, you shall find incomparably greater happiness in God than you ever found in the gratifications of sense.]
Learn then, from this subject, how to act,
1.
In reference to your own prejudices
[Every man living is more or less influenced by this principle. Piety itself will not altogether exempt us from it. Nathanael was an Israelite indeed; yet, though without guile, he was not without prejudice: and therefore it becomes us all to be open to conviction, and to be willing to have our prejudices removed: we should never decline using the means of information that are open to us; but should be intent only on ascertaining the truth. Whether our prejudice refer to persons or things, we should find a real delight in having our views rectified, and should spare no pains to acquire a more perfect way.
In this point of view, the Bible Society has rendered most important services to the Church of Christ. It has brought together multitudes who were once, through the force of prejudice, alienated from each other; and has diffused among them a principle of mutual love. And if we were to cultivate more of a friendly spirit with those of the Jewish nation, it is highly probable that our mutual animosities would be soon abated, and that an easier way might be opened for them into the fold of Christ. At all events, on our own part, prejudice should cease; and on every subject, and towards every man, our minds should be unbiassed, and our souls be intent only on rectitude and truth. We should prove all things, and hold fast that which is good [Note: 1Th 5:21.].]
2.
In reference to the prejudices of others
[Be not offended if you see in others the infirmities which you feel in yourselves. Be careful, too, not to irritate or despise those who labour under them: but, with kindness and gentleness, endeavour to guide them to the knowledge of the truth.
In this respect, as in all others, our blessed Lord must be our example: Learn of me, says he; for I am meek and lowly in heart; that is, I can bear with your ignorance, and be content to administer instruction in a way suited to your capacity. Philips conduct, too, was worthy of imitation: for, though fully convinced himself, he did not begin to argue and dispute with Nathanael, but invited him rather to examine and judge for himself. Thus we also should act: we should adopt such methods of instruction and persuasion as are most likely to remove the veil that is on our brothers heart; and should labour, not so much for the establishment of our own dogmas, as for the best interests of his soul. And, if we find any persons disposed to hold fast their delusions, we should in meekness instruct them, if God peradventure will give them repentance to the acknowledgment of the truth [Note: 2Ti 2:25.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
46 And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see.
Ver. 46. Can there any good, &c. ] When men take a toy in their heads against a place or person, they are ready to reason in this manner. Good Nathanael was in the common error, as was likewise Philip, in the former verse, with his Jesus of Nazareth, the son of Joseph. Four words only, and scarcely ever a true one. Epidemic diseases are soon caught.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
46. ] It does not appear where Nathanael was found: but he is described, ch. Joh 21:2 , as : and as we find Jesus there, ch. Joh 2:1 , it is probable the call may have taken place in its neighbourhood. Nathanael (“ , i. q. , gift of God.” Wordsw.) is mentioned only in these two places . From them we should gather that he was an Apostle; and as his name is no where found in the catalogues of the Twelve, but Philip is associated in three of them (Mat 10:3 ; Mar 3:18 ; Luk 6:14 ) with Bartholomew , it has been supposed that Nathanael and Bartholomew were the same person (see note on Mat 10:3 ). This is however mere conjecture.
. ., probably in Deu 18:15 ; but also in the promises to Abraham, Gen 17:7 alli [36] .: and in the prophecy of Jacob, Gen 49:10 , and the Prophets, passim: see the reff. in E. V.
[36] alli = some cursive mss.
. . [37] .] This expression seems to shew previous acquaintance on the part of Philip with Jesus. No stress can be laid, as has been most unfairly done by Lcke, De Wette, and others, on Jesus being called by Philip, the son of Joseph , as indicating that the history of His birth and childhood, as related by Matt. and Luke, was unknown to John . Philip expresses what was the prevailing belief, in the ordinary words , as Olshausen remarks. In an admirable note, Leben Jesu, p. 23 ff., Neander remarks, that by combining the two declarations of John, that in Jesus the Eternal Word of God became flesh ( Joh 1:14 ), and that ‘ that which is born of the flesh is flesh ’ (ch. Joh 3:6 ), we cannot escape the inference, that a supernatural working of God in the conception of the Man Christ Jesus is implied .
[37] CODEX PURPUREUS. “These fragments (of the sixth century ) are found in three places: four leaves are in the British Museum (Cotton. C. xv.), denoted J or I by Wetstein and others; two are at Vienna (Imperial Library, Cod. Theol. Gr. Num 2 Lambec.), to which the notation N was formerly restricted; and six in the Vatican (No. 3785), called by Scholz . Edited by Tischendorf in his Monumenta Sacra, 1846.” (Tregelles.) To these must now be added some further fragments collated by Tischendorf for his eighth edition.
Fuente: Henry Alford’s Greek Testament
Joh 1:46 . . Philip in turn finds Nathanael, probably on the road from the Bethany ford homewards. Nathanael is probably the same person as is spoken of in the Synoptical Gospels as Bartholomew, i.e. , Bar Tolmai, son of Ptolemy. This is usually inferred from the following: (1) Both here and in chap. Joh 21:2 he is classed with apostles; (2) in the lists of apostles given in the Synoptical Gospels Bartholomew is coupled with Philip; (3) while Nathanael is never mentioned by the Synoptists, Bartholomew is not mentioned by John. The two names might quite well belong to one man, Bartholomew being a patronymic. Nathanael means “God’s gift,” Theodore, or, like Augustine’s son, Adeodatus. Philip announces the discovery in the words . On which Calvin remarks: “Quam tenuis fuerit modulus fidei in Philippo hinc patet, quod de Christo quatuor verba profari nequit, quin duos crassos errores permisceat. Facit ilium filium Joseph, et patriam Nazareth falso illi assignat.” This is too stringent. He draws the conclusion that where there is a sincere purpose to do good and to proclaim Christ, success will follow even where there is error. Nazareth lies due west from the south end of the Sea of Galilee, and about midway between it and the Mediterranean.
Fuente: The Expositors Greek Testament by Robertson
Can there any, &c. Figure of speech Parcemia.
out of. Greek. ek. App-104.
Fuente: Companion Bible Notes, Appendices and Graphics
46.] It does not appear where Nathanael was found: but he is described, ch. Joh 21:2, as : and as we find Jesus there, ch. Joh 2:1, it is probable the call may have taken place in its neighbourhood. Nathanael (, i. q. , gift of God. Wordsw.) is mentioned only in these two places. From them we should gather that he was an Apostle; and as his name is no where found in the catalogues of the Twelve, but Philip is associated in three of them (Mat 10:3; Mar 3:18; Luk 6:14) with Bartholomew, it has been supposed that Nathanael and Bartholomew were the same person (see note on Mat 10:3). This is however mere conjecture.
. ., probably in Deu 18:15; but also in the promises to Abraham, Gen 17:7 alli[36].: and in the prophecy of Jacob, Gen 49:10, and the Prophets, passim: see the reff. in E. V.
[36] alli = some cursive mss.
. . [37].] This expression seems to shew previous acquaintance on the part of Philip with Jesus. No stress can be laid, as has been most unfairly done by Lcke, De Wette, and others, on Jesus being called by Philip, the son of Joseph, as indicating that the history of His birth and childhood, as related by Matt. and Luke, was unknown to John. Philip expresses what was the prevailing belief, in the ordinary words, as Olshausen remarks. In an admirable note, Leben Jesu, p. 23 ff., Neander remarks, that by combining the two declarations of John, that in Jesus the Eternal Word of God became flesh (Joh 1:14), and that that which is born of the flesh is flesh (ch. Joh 3:6), we cannot escape the inference, that a supernatural working of God in the conception of the Man Christ Jesus is implied.
[37] CODEX PURPUREUS. These fragments (of the sixth century) are found in three places: four leaves are in the British Museum (Cotton. C. xv.), denoted J or I by Wetstein and others; two are at Vienna (Imperial Library, Cod. Theol. Gr. Numbers 2 Lambec.), to which the notation N was formerly restricted; and six in the Vatican (No. 3785), called by Scholz . Edited by Tischendorf in his Monumenta Sacra, 1846. (Tregelles.) To these must now be added some further fragments collated by Tischendorf for his eighth edition.
Fuente: The Greek Testament
Joh 1:46. ) can anything? Therefore there were many worthless characters. Comp. as to that whole region, ch. Joh 7:52, Search and look; for out of Galilee ariseth no prophet [the Pharisees to Nicodemus]. Nathanaels question is however more modest and cautious, than if he categorically denied [that anything good could come from Galilee]. Christ did not owe His excellency to His native land on earth [His excellency was not to be set down to the account of His earthly country]. He came from heaven.-, good) But how great a Good, Christ! ch. Joh 7:12, Some said, He is a good man.- , come and see) The best remedy against preconceived opinions. What Jesus the day before had replied to the disciples [Joh 1:39], Come and see: that now Philip replies to others, , see, i.e. you will see. Often an imperative after an imperative has the force of a future; Gen 17:1, Walk before Me, and be thou perfect= and thus thou shall be, Amo 5:4, Seek ye Me and ye shall live. See Glass. Phil. Can. xliii, de Verbo.
Fuente: Gnomon of the New Testament
Joh 1:46
Joh 1:46
And Nathanael said unto him, Can any good thing come out of Nazareth? Philip saith unto him, Come and see.-Nazareth seemed to have an ill name among the people. Philip insisted that he should come and see before deciding. He did so. Nathanael was of Cana in Galilee, and is thought to be the same as Bartholomew, with whose name Philips is associated in the list of apostles.
Fuente: Old and New Testaments Restoration Commentary
Can: Joh 7:41, Joh 7:42, Joh 7:52, Luk 4:28, Luk 4:29
Come: Joh 4:29, Luk 12:57, 1Th 5:21
Reciprocal: Mat 2:23 – He shall Mat 13:55 – the carpenter’s Mat 21:11 – of Nazareth Mat 26:69 – Jesus Mar 10:47 – Jesus Luk 1:26 – a city Luk 2:4 – of the city Luk 7:22 – Go Joh 1:39 – Come Joh 2:24 – because Joh 7:17 – General Joh 7:28 – Ye both Joh 18:5 – Jesus Joh 19:19 – Jesus
Fuente: The Treasury of Scripture Knowledge
6
The information almost dashed the interest of Nathanael, for Nazareth was not a very popular town. The question Nathanael asked was not prompted by prejudice as against some territory besides his own, for he was himself a Galilaean. The origin of the lowly repute of that district is not known with certainty. Philip made a fair and logical reply to the question; come and see. He believed (and rightly), that no one could come under the influence of Jesus without being convinced that He is not only a “good thing,” but the best that ever lived among men.
Fuente: Combined Bible Commentary
And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see.
[Come and see.] Nothing more common in the Talmudic authors than Come and behold, come and see.
Fuente: Lightfoot Commentary Gospels
Joh 1:46. And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see. The mind of Nathanael (who, from his close association with Philip, is probably to be identified with the Bartholomew of the earlier Gospels) is, as we shall more fully see below (Joh 1:47-48), full at the moment of that prophetic hope the fulfilment of which was associated, not with Nazareth, but with Bethlehem or Jerusalem. To him all good was summed up in the thought of the coming King; and it may have been that at the moment a place unconnected with the great promise of God seemed to him a place from which no good could come. Such considerations go far towards explaining his disparaging remark; though they do not completely remove the impression which we receive from the words, that Nazareth was a place held in very low esteem. We have, however, no other information that such prejudice (whether well or ill founded) existed; and the only notices in Scripture which can throw light on the subject are the records of the obstinate unbelief of the Nazarenes (Mat 13:58) and their attempt upon the life of Jesus (Luk 4:29).
Fuente: A Popular Commentary on the New Testament
Vv. 46: Philip finds Nathanael and says to him: We have found Him of whom Moses, in the law, and the prophets did write, Jesus, the son of Joseph, of Nazareth.
Philip’s part in the calling of Nathanael is like that of Andrew in the calling of Peter, and that of Peter and Andrew in his own. One lighted torch serves to light another; thus faith propagates itself. Luthardt sets forth finely the heavy and complicated form of Philip’s profession; those long preliminary considerations, that full and formal Messianic certificate, which is in contrast with the lively and unconstrained style of Andrew’s profession (Joh 1:42). The same traits of character are met with again in the two disciples in Joh 6:1-13, and perhaps also in Joh 12:21-22. From the fact that Philip designates Jesus as the son of Joseph, and as a native of Nazareth, Strauss, de Wette, and others, conclude that the fourth evangelist either was ignorant of, or did not admit, the miraculous origin of Jesus and His birth at Bethlehem; as if it were the evangelist who was here speaking, and not Philip! And that disciple, after exchanging ten words with Jesus, must have been already thoroughly acquainted with the most private circumstances of His birth and infancy! Is it Andrew and Peter who must have informed him of them?
But whence could they have got the knowledge of them themselves? Or Jesus? We must suppose, then, that this was the first thing that Jesus hastened to communicate to them: that He was not the son of the man who was said to be His father, that He was miraculously born! How criticism can become foolish, through its desire of being sagacious! The place where Nathanael was met by Jesus and His disciples, when returning to Galilee, is not pointed out. The most probable supposition is, that they met each other in the course of the journey. Philip, who was his fellow-citizenNathanael was also of Cana (Joh 21:2)became the connecting-link between him and Jesus. We may suppose that Nathanael was returning home from the presence of John the Baptist, or that, like all his pious fellow-countrymen, he was going to be baptized by him. At all events, he had just rested for a few moments in the shade of a fig-tree, when he met Jesus and His companions (comp. Joh 1:48).
Ewald wrongly supposes the meeting to have taken place at Cana. The circumstantial account of the calling of Nathanael leads us to believe that he afterwards became one of the apostles: for this is the case with all the disciples mentioned in this narrative. It appears, moreover, from Joh 21:2, where the apostles are distinguished from the mere disciples, and where Nathanael is placed among the former. As this name does not figure in the apostolic catalogues (Mat 10:3; Mar 3:18; Luk 6:14; Act 1:13), it is generally admitted that Nathanael is no other than Bartholomew, whose name is connected with that of Philip in almost all these lists. Bartholomew being only a patronymic (son of Tolmai or Ptolemy), there is no difficulty in this supposition. As for the hypothesis of Spath, that Nathanael is a symbolic name (this word signifies gift of God), invented by the later author to designate the apostle John, it is one of those fancies of the criticism of the day, which, if it needed any refutation, would be refuted by its insoluble inconsistency with Joh 21:2.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
Verse 46
Nazareth was an obscure village of Galilee and the whole region was held in very little esteem. It was remote from Jerusalem; thinly peopled, mountainous, and wild; and connected, in many ways, with the various Gentile nations around it.
Fuente: Abbott’s Illustrated New Testament
1:46 {19} And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see.
(19) We must especially take heed of false presumptions, which prevent us from entrance to Christ.
Fuente: Geneva Bible Notes
Nazareth had an insignificant reputation, at least for Nathanael, who came from Cana, a neighboring town (Joh 21:2). Nathanael doubted that the Messiah could come from such a lowly place as that. He did not yet understand Jesus’ condescension. Philip wisely did not argue with him. He just invited him to "come and see" Jesus (cf. Joh 1:39). John doubtless intended that the repetition of this invitation would encourage his readers to witness similarly. People just need to consider Jesus. Many who do will conclude that He is the Son of God (cf. Joh 1:12).
"Honest inquiry is a sovereign cure for prejudice." [Note: Bruce, p. 60.]