John 1:46

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

Leaving, that is, Judea, where John was baptizing, out of respect to the Baptist, and not to appear to lower his office, so long as it continued. He was going too to call a disciple, and wished to go forth into Galilee, i.e. to a place of “transition” or “revelation,” that is to say, that as He Himself increased in wisdom or stature, and in favor with God and man, and as He suffered and rose again, and entered into His glory: so He would teach His followers to go forth, and 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 partaker of His resurrection and ascension.

Observe, He did not call them, before some had of their own accord joined Him: for had He invited them, before any had joined Him, perhaps they would have started back: but now having determined to follow of their own free choice, they remain firm ever after. He calls Philip, however, because he would be known to him, from living in Galilee. But what made Philip follow Christ? Andrew heard from John the Baptist, and Peter from Andrew; he had heard from no one, and yet on Christ saying, Follow Me, was persuaded instantly. It is not improbable that Philip may have heard John: and yet it may have been the mere voice of Christ which produced this effect.

For the voice of Christ sounded not like a common voice to some, that is, the faithful, but kindled in their inmost soul the love of Him. Philip having been continually meditating on Christ, and reading the books of Moses, so confidently expected Him, that the instant he saw, he believed. Perhaps too he had heard of Him from Andrew and Peter, coming from the same district; an explanation which the Evangelist seems to hint at, when he adds, Now Philip was of Bethsaida, the city of Andrew and Peter.

The power of Christ appears by His gathering fruit out of a barren country. For form that Galilee, out of which there arises no prophet, He takes His most distinguished disciples.

Bethsaida means house of hunters. The Evangelist introduces the name of this place by way of allusion to the characters of Philip, Peter, and Andrew, and their future office, i.e. catching and saving souls.

Philip is not 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 is meditating on the books of Moses, and looking for Christ’s coming. That Christ was coming he had known before; but he did not know that this was the Christ, of whom Moses and the Prophets did write: He says this to give credibility to his preaching, and to show his zeal for the Law and the Prophets, and how that he had examined them attentively. Be not disturbed at his calling our Lord the Son of Joseph; this was what He was supposed to be.

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

He was bred up there: the place of His birth could not have been known generally, but all knew that He was bred up in Nazareth. And Nathanael said to him, Can there any good thing come out of Nazareth.

However you may understand these words, Philip’s answer wild suit. You may read it either as affirmatory, 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 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 could not, that the Savior was to be expected thence.

He who alone is absolutely holy, harmless, 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.

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 tidings with prophecy. For the Prophets call Him a Nazarene, only in reference to His education and mode of life. Observe, however, the discretion and gentleness with which he communicates his doubts. He does not say, You deceive me, Philip; but simply asks the question, Can any good thing come out of Nazareth? Philip too in turn is equally discrete. He is not confounded by the question, but dwells upon it, and lingers in the hope of bringing him to Christ: Philip said to him, Come and see. He takes him to Christ, knowing that when he had once tasted of His words and doctrine, he will make no more resistance.

But it is time we should inquire what is the meaning of the designation “Gospel,” and why these books have this title. Now the Gospel is a discourse containing a promise of things which naturally, and on account of the benefits they bring, rejoice the hearer as soon as the promise is heard and believed. Nor is such a discourse any the less a Gospel that we define it with reference to the position of the hearer. A Gospel is either a word which implies the actual presence to the believer of something that is good, or a word promising the arrival of a good which is expected. Now all these definitions apply to those books which are named Gospels. …

“Was not this then,” one may say, “casting a shade over the prophecy touching Bethlehem?” By no means: rather this very fact was sure greatly to stir up men, and to awaken them to the search of what was said of Him. Thus, for example, Nathanael too enters on the inquiry concerning Him, saying, “Can there any good thing come out of Nazareth?” For the place was of little esteem; or rather not that place only, but also the whole district of Galilee. Therefore the Pharisees said, “Search and look, for out of Galilee ariseth no prophet.” Nevertheless, He is not ashamed to be named even from thence, signifying that He needs not ought of the things of men; and His disciples also He choses out of Galilee; everywhere cutting off the pretexts of them who are disposed to be remiss, and giving tokens that we have no need of outward things, if we practise virtue. …

It is worth while to learn why he did thus. It was, that their wickedness might be manifest and plain to all men. Often did John testify of Christ to the Jews, and when he baptized them he continually made mention of Him to his company, and said, “I indeed baptize you with water, but there cometh One after me who is mightier than I; He shall baptize you with the Holy Ghost and with fire.” ( Matt. iii. 11 .) With regard to him they were affected by a human feeling; for, tremblingly attentive to the opinion of the world, and looking to “the outward appearance” ( 2 Cor. x. 7 ), they deemed it an unworthy thing that he should be subject to Christ. Since there were many things that pointed out John for an illustrious person. In the first place, his distinguished and noble descent; for he was the son of a chief priest. …

Ver. 46, 47 . “And Nathanael said unto him, Can there 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.”

Seest thou that these men so ill spoken of are found most to come to Him? For one said, “Can there any good thing come out of Nazareth?” ( c. i. 46 ), and another, “Search and look, for out of Galilee ariseth no prophet.” ( c. vii. 52 .) These things they said insulting Him, because He was supposed by the many to be of Nazareth, and they also reproached Him with being a Samaritan; “Thou art a Samaritan,” said one, “and hast a devil.” ( c. viii. 48 .) Yet behold, both Samaritans and Galilæans believe, to the shame of the Jews, and Samaritans are found better than Galilæans, for the first received Him through the words of the woman, the second when they had seen the miracles which He did.

Others said, “When Christ cometh, no man knoweth whence He is” ( ver. 27 ); and there was a difference of opinion, as might be expected in a confused multitude; for not attentively did they listen to His words, nor for the sake of learning. Wherefore He maketh them no answer; yet they said, “Doth Christ come out of Galilee?” And He had praised, as being “an Israelite indeed,” Nathanael, who had said in a more forcible and striking manner, “Can there any good thing come out of Nazareth?” ( c. i. 46 .) But then these men, and they who said to Nicodemus, “Search and look, for out of Galilee ariseth no prophet” ( ver. 52 ), said it not seeking to learn, but merely to overturn the opinion concerning Christ. …