Thomas Aquinas Commentary John 1:43-51

"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. Jesus saw Nathanael coming to him, and saith of him, Behold, an Israelite indeed, in whom is no guile! Nathanael saith unto him, Whence knowest thou me? Jesus answered and said unto him, Before Philip called thee, when thou wast under the fig tree, I saw thee. Nathanael answered him, Rabbi, thou art the Son of God; thou art King of Israel. Jesus answered and said unto him, Because I said unto thee, I saw thee underneath the fig tree, believest thou? thou shalt see greater things than these. And he saith unto him, Verily, verily, I say unto you, Ye shall see the heaven opened, and the angels of God ascending and descending upon the Son of man." — John 1:43-51 (ASV)

1. After showing the fruit produced by the preaching of John and his disciples, the Evangelist now shows the fruit obtained from the preaching of Christ.

First, he deals with the conversion of one disciple as the result of Christ’s preaching. Second, he discusses the conversion of others due to the preaching of that newly converted disciple, beginning at the words, Philip found Nathanael.

Regarding the first point, the Evangelist does three things:

1. He gives the occasion when the disciple is called.
2. He describes the disciple's calling.
3. He notes the disciple's situation, at the words, now Philip was from Bethsaida.

2. The occasion for the calling was Jesus’s departure from Judea. So the Evangelist says, On the following day, Jesus wanted to go to Galilee, and he found Philip.

There are three reasons why Jesus left for Galilee, two of which are literal. One is that after being baptized by John and desiring to show honor to the Baptist, He left Judea for Galilee so that His presence would not obscure and lessen John’s teaching authority while John was still active. This teaches us to show honor to one another (Romans 12:10).

The second reason is that there were no distinguished persons in Galilee: Out of Galilee a prophet does not rise (John 7:52). And so, to show the greatness of His power, Christ wished to go there and choose the princes of the earth, who are greater than the prophets: He has turned the desert into pools of water (Psalms 106:35).

The third reason is mystical, for Galilee means “passage.” So Christ desired to go from Judea into Galilee to indicate that on the following day—that is, on the day of grace, the day of the Good News—He would pass from Judea into Galilee to save the Gentiles: Will he go to the dispersed among the Gentiles and teach the Gentiles? (John 7:35).

3. A disciple’s vocation is to follow; hence, after Christ found Philip, He said, Follow me.

Note that sometimes a person finds God without realizing it, as it were: He who finds me will find life, and will have salvation from the Lord (Proverbs 8:35). At other times, God finds the person in order to bestow honor and greatness upon him: I have found David, my servant (Psalms 88:21). Christ found Philip in this way, calling him to faith and grace. And so He says at once, Follow me.

4. A question arises here: why did Jesus not call His disciples at the very beginning?

Chrysostom answers that He did not wish to call anyone before someone clung to Him spontaneously because of John’s preaching. For people are drawn more by example than by words, as the curtain draws the curtain (Exodus 26).

5. One might also ask why Philip followed Christ immediately after only a word, while Andrew followed Christ after hearing about Him from John, and Peter after hearing from Andrew.

Three answers can be given. One is that Philip had already been instructed by John; for according to one of the explanations given above, Philip was that other disciple who followed Christ along with Andrew. Another is that Christ’s voice had power not only to act on one’s hearing from without but also on the heart from within: My words are like fire (Jeremiah 23:29). For the voice of Christ was spoken not only to the exterior, but it enkindled the interior of the faithful to love Him. The third answer is that Philip had perhaps already been instructed about Christ by Andrew and Peter, since they were from the same town. In fact, this is what the Evangelist seems to imply by adding, Now Philip was from Bethsaida, the city of Andrew and Peter.

6. This gives us the situation of the disciples He called, for they were from Bethsaida.

This is appropriate to the mystery, for “Bethsaida” means “house of hunters.” This shows the disposition of Philip, Peter, and Andrew at that time, and it was fitting to call, from the house of hunters, hunters who were to capture souls for life: I will send my hunters (Jeremiah 16:16).

7. Now the fruit produced by the disciple who was converted to Christ is given.

First, we see the beginning of the fruit, coming from this disciple. Second, we see its consummation by Christ, at the words, Jesus saw Nathanael.

As to the first point, the Evangelist does three things:

1. He gives the statement of Philip.
2. He gives Nathanael’s response, at Nathanael said.
3. He gives Philip’s ensuing advice, at Philip said to him.

8. Regarding the first point, note that just as Andrew, after being perfectly converted, was eager to lead his brother to Christ, so too was Philip with regard to his kinsman, Nathanael. And so the Evangelist says that Philip found Nathanael, whom he probably looked for as Andrew did for Peter; this was a sign of a perfect conversion. And said to him. The name “Nathanael” means “gift of God,” and it is God’s gift if anyone is converted to Christ.

Philip tells him that all the prophecies and the Law have been fulfilled, that the desires of their holy forefathers were not in vain but have been guaranteed, and that what God promised was now accomplished: We have found him of whom Moses in the law and the prophets wrote, Jesus. We understand from this that Nathanael was fairly learned in the Law, and that Philip, now having learned about Christ, wished to lead Nathanael to Christ through the things he himself knew—that is, from the Law and the prophets. So he says, Him of whom Moses in the law and the prophets wrote. For Moses wrote of Christ: If you believed Moses, you would perhaps believe me also, for he wrote of me (John 5:46). The prophets also wrote of Christ: All the prophets bear witness to him (Acts 10:43).

9. Note that Philip says three things about Christ that are in agreement with the Law and the prophets. First is the name, for he says, We have found... Jesus. This agrees with the prophets: I will send them a savior (Isaiah 19:20); and, I will rejoice in God, my Jesus (Habakkuk 3:18).

Second is the family from which Christ took His human origin. Philip calls Him the son of Joseph, meaning He was of the house and family of David. Although Jesus did not derive His origin from Joseph, He did from the Virgin, who was of the same line. Philip calls Him the son of Joseph because Jesus was considered to be the son of the man to whom His mother was married, as it is said: the son of Joseph (as was supposed) (Luke 3:23). Nor is it strange that Philip called Him the son of Joseph, since His own mother, who was aware of His divine incarnation, called Joseph His father: Your father and I have been looking for you in sorrow (Luke 2:48). Indeed, if one is called the son of another because he is nurtured by him, Joseph is all the more able to be called the father of Jesus, even though he was not so according to the flesh. For Joseph not only supported Him but was the husband of His virgin mother. Philip calls Him the son of Joseph, not as though He was born from the union of Joseph and the Virgin, but because he knew that Christ would be born from the line of David, which was the house and family of Joseph, to whom Mary was married. This also agrees with the prophets: I will raise up a just branch for David (Jeremiah 23:5).

Third, he mentions His native land, saying, from Nazareth. This was not because He had been born there, but because He was brought up there; He had been born in Bethlehem. Philip omits Bethlehem but mentions Nazareth because, while the birth of Christ was not known to many, the place where He was brought up was well known. This also agrees with the prophets: A shoot will arise from the root of Jesse, and a flower (or Nazarene, according to another version) will rise up from his roots (Isaiah 11:1).

10. Then, at the words Nathanael replied, Nathanael’s answer is given. His response can be interpreted either as an assertion or as a question, and in either case, it is a suitable reply to Philip’s statement.

If it is taken as an assertion, as Augustine does, the meaning is: Some good can come from Nazareth. In other words, from a city with that name, it is possible that a most excellent grace or an outstanding teacher might come forth to us, preaching about the flower of the virtues and the purity of holiness, for “Nazareth” means “flower.” From this, we can understand that Nathanael, being quite learned in the Law and a student of the Scriptures, knew that the Savior was expected to come from Nazareth—something that was not even clear to the Scribes and Pharisees. And so when Philip said, We have found... Jesus... from Nazareth, his hopes were lifted, and he answered, “Indeed, some good can come from Nazareth.”

But if we take his answer as a question, as Chrysostom does, then the sense is: Can anything good come from Nazareth? It is as if to say: “Everything else you say seems credible, because His name and lineage are consistent with the prophecies, but your statement that He is from Nazareth does not seem possible.” For Nathanael understood from the Scriptures that the Christ was to come from Bethlehem, according to the verse: And you, Bethlehem, land of Judah, are not the least among the princes of Judah; for out of you a ruler will come forth, who will rule my people Israel (Matthew 2:6). And so, not finding Philip’s statement in agreement with the prophecy, he prudently and moderately inquires about its truth: Can anything good come from Nazareth?

11. Then Philip’s advice is given: Philip said to him: Come and see. This advice suits either interpretation of Nathanael’s answer. If taken as a reply to an assertion, it is as though Philip says: “You say that something good can come from Nazareth, but I say that the good I speak of is so marvelous that I am unable to express it in words, so come and see.” If taken as a reply to a question, it is as though he says: “You wonder and ask, Can anything good come from Nazareth?, thinking this is impossible according to the Scriptures. But if you are willing to experience what I experienced, you will understand that what I say is true, so come and see.”

Then, not discouraged by his questions, Philip brings Nathanael to Christ. He knew that Nathanael would no longer argue with him if he tasted the words and teaching of Christ. In this, Philip was imitating Christ, who earlier answered those who had asked where He lived: Come and see. As the Psalm says, Come to him, and be enlightened (Psalms 34:5).

12. Then, at the words Jesus saw Nathanael, the consummation of this fruit by Christ is described.

We should note that there are two ways people are converted to Christ. Some are converted by miracles they have seen and things experienced in themselves or in others. Others are converted through internal insights, through prophecy and the foreknowledge of what is hidden in the future. The second way is more effective than the first, for devils and certain people who receive their help can simulate marvels, but only divine power can predict the future. Tell us what is to come, and we will say that you are gods (Isaiah 41:23); Prophecies are for those who believe (1 Corinthians 14:22). And so our Lord draws Nathanael to the faith not by miracles but by making known things which are hidden. And so He says of him, Behold, a true Israelite, in whom there is no guile!

13. Christ mentions three hidden matters: things hidden in the present, in the heart; past facts; and future heavenly matters. To know these three things is not a human but a divine achievement.

He mentions things hidden in the present when He says, Behold, a true Israelite, in whom there is no guile! Here we have:

1. The prior revelation of Christ.
2. Nathanael’s question, How do you know me?

14. First, the Evangelist says, When Jesus saw Nathanael coming to him. As if to say: before Nathanael reached Him, Jesus said, Behold, a true Israelite. He said this about him before he came so that Nathanael might not believe that Jesus had heard it from Philip.

Christ said, Behold, a true Israelite, in whom there is no guile! Now, “Israel” has two meanings. One, as the Gloss says, is “most righteous”—Do not fear, my most righteous servant, whom I have chosen (Isaiah 44:2). Its second meaning is “the man who sees God.” According to each meaning, Nathanael is a true Israelite. Since one in whom there is no guile is called righteous, Nathanael is said to be a true Israelite, in whom there is no guile. It is as if to say: “You truly represent your race because you are righteous and without guile.” Furthermore, because a person sees God through cleanness and simplicity of heart, Christ said, A true Israelite, meaning, “You are a man who truly sees God because you are simple and without guile.”

Further, He said, in whom there is no guile, so that we do not think that Nathanael asked with malice, Can anything good come from Nazareth?

15. Augustine has a different explanation of this passage. It is clear that all are born under sin. Now, those who have sin in their hearts but outwardly pretend to be just are called guileful. But a sinner who admits that he is a sinner is not guileful. So Christ said, Behold, a true Israelite, in whom there is no guile, not because Nathanael was without sin or had no need of a physician—for no one is born in such a way as not to need a physician—but he was praised by Christ because he admitted his sins.

16. Then, at the words How do you know me?, we have Nathanael’s question.

Nathanael, in wonder at the divine power in this revelation of what is hidden—because this can only be from God (The heart is depraved and inscrutable, and who is able to know it? I the Lord search the heart and probe the loins (Jeremiah 17:9); Man sees the appearances, but the Lord sees the heart (1 Samuel 16:7))—asks, How do you know me? Here we can recognize Nathanael’s humility, because, although he had been praised, he did not become elated but held this praise of himself suspect. My people, who call you blessed, they are deceiving you (Isaiah 3:12).

17. Then Christ touches on matters in the past, saying, Before Philip called you, when you were under the fig tree, I saw you.

Here we have:

1. The statement of Christ.
2. The confession of Nathanael: Nathanael answered him and said: Rabbi, you are the Son of God.

18. Regarding the first point, we should note that Nathanael might have had two misgivings about Christ: first, that Christ said this to win his friendship through flattery, and second, that Christ had learned what He knew from others. So, to remove Nathanael’s suspicions and raise him to higher things, Christ reveals certain hidden matters that no one could know except in a divine way—things that related only to Nathanael. He refers to these when He says, Before Philip called you, when you were under the fig tree, I saw you.

In the literal sense, this means that Nathanael was under a fig tree when Philip called him, a fact Christ knew by divine power, for the eyes of the Lord are far brighter than the sun .

In the mystical sense, the fig tree signifies sin. This is both because we find a fig tree cursed for bearing only leaves and no fruit, as a symbol of sin (Matthew 11:19), and because Adam and Eve made clothes from fig leaves after they had sinned. So Christ says here, When you were under the fig tree—that is, under the shadow of sin, before you were called to grace—I saw you with the eye of mercy. For God’s predestination looks upon the predestined, who are living under sin, with an eye of pity, for He chose us before the foundation of the world (Ephesians 1:4). Christ speaks of this eye here: I saw you, by predestining you from eternity.

Alternatively, according to Gregory, the meaning is: When you were under the fig tree—that is, under the shadow of the Law—I saw you. For, the law has only a shadow of the good things to come (Hebrews 10:1).

19. Hearing this, Nathanael is immediately converted and, seeing the power of the divinity in Christ, breaks out in words of conversion and praise, saying, Rabbi, you are the Son of God. Here he considers three things about Christ:

1. The fullness of His knowledge, when he says, Rabbi, which is translated as Teacher. It is as if to say: “You are perfect in knowledge.” For he had already realized what is said: You have one teacher, the Christ (Matthew 23:10).
2. The excellence of His singular grace, when he says, You are the Son of God. For it is due to grace alone that one becomes a son of God by adoption. It is also through grace that one is a Son of God through union, and this is exclusive to the man Christ, because that man is the Son of God not due to any preceding merit, but through the grace of union.
3. The greatness of His power, when he says, You are the King of Israel, meaning, awaited by Israel as its king and defender: His power is everlasting (Daniel 7:14).

20. A question comes up at this point, according to Chrysostom. Since Peter, who after many miracles and much teaching confessed what Nathanael confesses here about Christ—that is, You are the Son of God—merited a blessing, as the Lord said, Blessed are you, Simon Bar-Jona (Matthew 16:17), why was the same not true for Nathanael, who said the same thing before seeing any miracles or receiving any teaching?

Chrysostom answers that the reason is that even though Nathanael and Peter spoke the same words, their meaning was not the same. Peter acknowledged that Christ was the true Son of God by nature—that is, He was man, and yet truly God. But Nathanael acknowledged that Christ was the Son of God by means of adoption, in the sense of, I said: You are gods, and all of you the sons of the Most High (Psalms 82:6). This is clear from what Nathanael said next, for if he had understood that Christ was the Son of God by nature, he would not have said, You are the King of Israel, but of the whole world. It is also clear from the fact that Christ added nothing to the faith of Peter, since it was perfect, but stated that He would build the Church on that profession. But He raises Nathanael to greater things, since the greater part of his profession was deficient—to greater things, that is, to a knowledge of His divinity.

21. And so He said, You will see greater things than these.

Here, third, is an allusion to the future. It is as if to say: “Because I have revealed the past to you, you believe that I am the Son of God only by adoption, and the King of Israel. But I will bring you to greater knowledge, so that you may believe that I am the natural Son of God and the King of all ages.” Accordingly, He says, Amen, amen, I say to you, you will see the heavens opened and the angels of God ascending and descending on the Son of man. By this, according to Chrysostom, the Lord wishes to prove that He is the true Son of God, and God. For the unique task of angels is to minister and be subject: Bless the Lord, all of you, his angels, his ministers, who do his will (Psalms 103:21). So when you see angels minister to Me, you will be certain that I am the true Son of God. When he leads his first-begotten into the world, he says: Let all the angels of God adore him (Hebrews 1:6).

22. When did the apostles see this?

They saw it, I say, during the passion, when an angel stood by to comfort Christ (Luke 22:43); again, at the resurrection, when the apostles found two angels who were standing over the tomb; and again, at the ascension, when the angels said to the apostles: Men of Galilee, why are you standing here looking up to heaven? This Jesus, who has been taken from you into heaven, will come in the same way as you have seen him going into heaven (Acts 1:11).

23. Because Christ spoke the truth about the past, it was easier for Nathanael to believe what He foretells about the future, saying, You will see. For one who has revealed the truth about things hidden in the past has an evident argument that what he is saying about the future is true. He says, The angels of God ascending and descending on the Son of man, because, in His mortal flesh, He was a little less than the angels; and from this point of view, angels ascend and descend upon Him. But insofar as He is the Son of God, He is above the angels, as was said.

24. According to Augustine, Christ is here revealing His divinity in a beautiful way. For it is recorded that Jacob dreamed of a ladder standing on the ground, with the angels of God ascending and descending on it (Genesis 28:12). Then Jacob arose, poured oil on a stone, and said, Truly, the Lord is in this place (Genesis 28:16). Now that stone is Christ, whom the builders rejected, and the invisible oil of the Holy Spirit was poured on Him. He is set up as a pillar because He was to be the foundation of the Church: No one can lay another foundation except that which has been laid (1 Corinthians 3:11). The angels are ascending and descending inasmuch as they are ministering and serving before Him. So He said, Amen, amen, I say to you, you will see the heavens opened, as if to say: “Because you are truly an Israelite, give heed to what Israel saw, so that you may believe that I am the one signified by the stone anointed by Jacob, for you also will see angels ascending and descending upon Him.”

25. Or, according to Augustine, the angels are preachers proclaiming Christ: Go, swift angels, to a nation rent and torn to pieces (Isaiah 18:2). They ascend through contemplation, just as Paul had ascended to the third heaven (2 Corinthians 12:2), and they descend by instructing their neighbor, on the Son of man—that is, for the honor of Christ, because what we preach is not ourselves, but Jesus Christ our Lord (2 Corinthians 4:5). In order that they might ascend and descend, the heavens were opened, because heavenly graces must be given to preachers if they are to do so. The heavens broke at the presence of God (Psalms 68:8); I saw the heavens open (Revelation 4:1).

26. Now, the reason why Nathanael was not chosen to be an apostle after such a profession of faith is that Christ did not want the conversion of the world to the faith to be attributed to human wisdom, but solely to the power of God. And so He did not choose Nathanael as an apostle, since he was very learned in the Law; He rather chose simple and uneducated men. Not many of you are learned, and God chose the simple of the world (1 Corinthians 1:26–27).