Church Fathers Commentary John 1:43-46

"On the morrow he was minded to go forth into Galilee, and he findeth Philip: and Jesus saith unto him, Follow me. Now Philip was from Bethsaida, of the city of Andrew and Peter. Philip findeth Nathanael, and saith unto him, We have found him, of whom Moses in the law, and the prophets, wrote, Jesus of Nazareth, the son of Joseph. And Nathanael said unto him, Can any good thing come out of Nazareth? Philip saith unto him, Come and see." — John 1:43-46 (ASV)

St. John Chrysostom: After gaining these disciples, Christ proceeded to convert others, namely Philip and Nathanael: The day following Jesus would go forth into Galilee.

Alcuin of York: That is, leaving Judea, where John was baptizing, out of respect for the Baptist and so as not to appear to diminish his office while it continued. He was also going to call a disciple and wished to go forth into Galilee—that is, to a place of “transition” or “revelation.” This was to teach His followers that just as He Himself grew in wisdom and stature, and in favor with God and man, and as He suffered, rose again, and entered into His glory, so they should also go forth, increase in virtue, and pass through suffering to joy. He finds Philip and said to him, Follow Me. Everyone follows Jesus who imitates His humility and suffering in order to be a partaker of His resurrection and ascension.

St. John Chrysostom: Observe that He did not call them before some had joined Him of their own accord. For had He invited them before any had joined Him, perhaps they would have hesitated. But now, having determined to follow by their own free choice, they remained firm ever after. He calls Philip, however, because Philip would have been known to Him, since he lived in Galilee. But what made Philip follow Christ? Andrew heard from John the Baptist, and Peter from Andrew; but Philip had heard from no one, yet when Christ said, Follow Me, he was persuaded instantly. It is not improbable that Philip had heard John, and yet it may have been the voice of Christ itself that produced this effect.

Theophylact of Ohrid: For the voice of Christ did not sound like an ordinary voice to some—that is, the faithful—but kindled in their inmost soul the love of Him. Because Philip had been continually meditating on Christ and reading the books of Moses, he so confidently expected Him that the moment he saw Him, he believed. Perhaps he had also heard of Him from Andrew and Peter, since they came from the same town, an explanation the Evangelist seems to hint at when he adds, Now Philip was of Bethsaida, the city of Andrew and Peter.

St. John Chrysostom: The power of Christ is revealed by His gathering fruit from a barren country. For from that Galilee, out of which arises no prophet, He takes His most distinguished disciples.

Alcuin of York: Bethsaida means “house of hunters.” The Evangelist introduces the name of this place as an allusion to the characters of Philip, Peter, and Andrew, and their future office: that is, of catching and saving souls.

St. John Chrysostom: Philip is not merely content to be persuaded himself, but begins preaching to others. Philip finds Nathanael and 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. See how zealous he is, and how constantly he meditates on the books of Moses, looking for Christ’s coming. He had known before that Christ was coming, but he did not know that this was the Christ of whom Moses and the Prophets wrote. He says this to give credibility to his preaching, to show his zeal for the Law and the Prophets, and to show that he had examined them attentively. Do not be disturbed by his calling our Lord the Son of Joseph; this was what He was supposed to be.

St. Augustine of Hippo: The person to whom our Lord’s mother had been betrothed. Christians know from the Gospel that He was conceived and born of an undefiled mother. He also adds the place, Nazareth.

Theophylact of Ohrid: He was raised there. The place of His birth would not have been generally known, but all knew that He was raised in Nazareth.

St. Augustine of Hippo: However you may understand these words, Philip’s answer will suit. You may read it either as an affirmation, Something good can come out of Nazareth, to which the other says, Come and see. Or you may read it as a question implying doubt on Nathanael’s part: Can any good thing come out of Nazareth? Come and see. Since either way of reading agrees equally with what follows, we must inquire into the meaning of the passage. Nathanael was well read in the Law, and therefore the word Nazareth (Philip having said that he had found Jesus of Nazareth) immediately raises his hopes, and he exclaims, Something good can come out of Nazareth. He had searched the Scriptures and knew—what the Scribes and Pharisees did not—that the Savior was to be expected from there.

Alcuin of York: He who alone is absolutely holy, harmless, and undefiled; of whom the prophet said, There shall come forth a rod out of the stem of Jesse, and a branch (Nazaraus) shall grow out of his roots. Or the words may be taken as expressing doubt and asking the question.

St. John Chrysostom: Nathanael knew from the Scriptures that Christ was to come from Bethlehem, according to the prophecy of Micah: And you, Bethlehem, in the land of Judah... out of you shall come a Governor, that shall rule my people Israel. On hearing of Nazareth, then, he doubted and was not able to reconcile Philip’s news with prophecy. For the Prophets call Him a Nazarene only in reference to His education and way of life. Observe, however, the discretion and gentleness with which he communicates his doubts. He does not say, “You are deceiving me, Philip,” but simply asks the question, Can any good thing come out of Nazareth? Philip, in turn, is equally discreet. He is not confounded by the question but persists, hoping to bring him to Christ. Philip said to him, Come and see. He takes him to Christ, knowing that once he has tasted His words and doctrine, he will no longer resist.