Lecture 16 — Calling of Philip and Nathanael

^1:43^ On the following day, Jesus wanted to go to Galilee, and he found Philip. And Jesus said to him: follow me. [n. 310]

^1:44^ Now Philip was from Bethsaida, the city of Andrew and Peter. [n. 313]

^1:45^ Philip found Nathanael and said to him: we have found him of whom Moses in the law and the prophets wrote, Jesus the son of Joseph from Nazareth. [n. 316]

^1:46^ And Nathanael said to him: can anything good come from Nazareth? Philip said to him: come and see. [n. 318]

^1:47^ Jesus saw Nathanael coming to him, and he said to him: behold a true Israelite, in whom there is no guile. [n. 320]

^1:48^ Nathanael said to him: how do you know me? Jesus answered and said to him: before Philip called you, when you were under the fig tree, I saw you. [n. 324]

^1:49^ Nathanael answered him and said: Rabbi, you are the Son of God, you are the King of Israel. [n. 327]

^1:50^ Jesus answered and said to him: because I said to you, I saw you under the fig tree, you believe: you will see greater things than these. [n. 329]

^1:51^ And he said to him: 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. [n. 329]

309. After having shown the fruit produced by John’s preaching and that of 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, the conversion of others due to the preaching of the disciple just converted to Christ, at Philip found Nathanael.

As to the first he does three things:

first, the occasion when the disciple is called is given;

second, his calling is described;

third, his situation, at now Philip was from Bethsaida.

310. The occasion of his calling was the departure of Jesus from Judea. So he 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 of these is that after being baptized by John and desiring to shed honor on the Baptist, he left Judea for Galilee so that his presence would not obscure and lessen John’s teaching authority, while he still retained that state; and this teaches us to show honor to one another (Rom 12:10).

The second reason is that there are 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 there the princes of the earth, who are greater than the prophets: he has turned the desert into pools of water (Ps 106:35).

The third reason is mystical: for Galilee means passage. So Christ desired to go from Judea into Galilee in order to indicate that on* *the following day, i.e., on the day of grace, that is, the day of the Good News, he would pass from Judea into Galilee, i.e., to save the gentiles: will he go to the dispersed among the gentiles and teach the gentiles? (John 7:35).

311. A disciple’s vocation is to follow: hence he says that after Christ found Philip he said, follow me.

Note that sometimes man finds God, but without knowing it, as it were: he who finds me will find life, and will have salvation from the Lord (Prov 8:35). And at other times God finds the man, in order to bestow honor and greatness upon him: I have found David, my servant (Ps 88:21). Christ found Philip in this way, that is, to call him to the faith and to grace. And so he says at once, follow me.

312. There is a question here: why did not Jesus 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 men are drawn by example more than by words, for *the curtain draws the curtain (*Exod 26).

313. 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 (Jer 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.

314. This gives us the situation of the disciples he called: for they were from Bethsaida.

And this is appropriate to this mystery. For Bethsaida means house of hunters, to show the attitude of Philip, Peter and Andrew at that time, and because it was fitting to call, from the house of hunters, hunters who were to capture souls for life: I will send my hunters (Jer 16:16).

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

First, the beginning of the fruit, coming from this disciple.

Second, its consummation by Christ, at Jesus saw Nathanael.

As to the first, he does three things:

first, the statement of Philip is given;

second, Nathanael’s response, at Nathanael said;

and third, Philip’s ensuing advice, at Philip said to him.

316. As to the first, note that just as Andrew, after having been perfectly converted, was eager to lead his brother to Christ, so too Philip with regard to his brother, Nathanael. And so he says that Philip found Nathanael, whom he probably looked for as Andrew did for Peter; and this was a sign of a perfect conversion. And said to him. The word Nathanael means gift of God; and it is God’s gift if anyone is converted to Christ. He tells him that all the prophecies and the law have been fulfilled, and that the desires of their holy forefathers are not in vain, but have been guaranteed, and that what God has promised was now accomplished. We have found him of whom Moses in the law and the prophets wrote, Jesus. We understand by 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 too wrote of Christ: all the prophets bear witness to him (Acts 10:43).

317. Note that Philip says three things about Christ that are in agreement with the law and the prophets. First, the name: for he says, we have found . . . Jesus. And this agrees with the prophets: I will send them a savior (Isa 19:20); I will rejoice in God, my Jesus (Heb 3:18).

Second, the family from which Christ took his human origin, when he says, son of Joseph, i.e., who was of the house and family of David. And although Jesus did not derive his origin from him, yet he did derive it from the Virgin, who was of the same line as Joseph. He calls him the son of Joseph, because Jesus was considered to be the son of the one to whom his mother was married. So 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 him his son: 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 he not only supported him, but was the husband of his virgin mother. However, Philip calls him the son of Joseph, not as though he was born from the union of Joseph and the Virgin, because he knew that Christ would be born from the line of David; and this was the house and family of Joseph, to whom Mary was married. And this also is in agreement with the prophets: I will raise up a just branch for David (Jer 23:5).

Third, he mentions his native land, saying, from Nazareth; not because he had been born there, but because he was brought up there; but he had been born in Bethlehem. Philip omits to mention Bethlehem but not Nazareth because, while the birth of Christ was not known to many, the place where he was brought up was. And 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 (Isa 11:1).

318. Then when he says, Nathanael replied, the answer of Nathanael is given. His answer can be interpreted as an assertion or as a question; and in either way it is suitable to Philip’s affirmation.

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 there come forth to us some very excellent grace or some outstanding teacher to preach to us about the flower of the virtues and the purity of sanctity; for Nazareth means flower. We can understand from this 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 so clear even 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? As if to say: everything else you say seems credible, because his name and his 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: 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 (Matt 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?

319. Then Philip’s advice is given: Philip said to him: come and see. And this advice suits either interpretation of Nathanael’s answer. To the assertive interpretation it is as though he says: You say that something good can come from Nazareth, but I say that the good I state to you is of such a nature and so marvelous that I am unable to express it in words, so come and see. To the interpretation that makes it a question, it as as though he says: You wonder and say: can anything good come from Nazareth?, thinking that 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 he would no longer argue with him if he tasted the words and teaching of Christ. And in this, Philip was imitating Christ who earlier answered those who had asked about the place where he lived: **come and see. Come to him, and be enlightened (Ps 33:6).

320. Then when he says, Jesus saw Nathanael, the consummation of this fruit by Christ is described.

We should note that there are two ways in which men are converted to Christ: some 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 efficacious than the first: for devils and certain men who receive their help can simulate marvels; but to predict the future can only be done by divine power. Tell us what is to come, and we will say that you are gods (Isa 41:23); prophecies are for those who believe (1 Cor 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.

321. 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,

first, the prior revelation of Christ;

second, Nathanael’s question, how do you know me?

322. First he 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 to him, because had he said it after he came, Nathanael might have believed 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 of these, as the Gloss says, is most righteous.—do not fear, my most righteous servant, whom I have chosen (Isa 44:2). Its second meaning is the man who sees God. And according to each meaning Nathanael is a true Israelite. For 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. As if to say: you truly represent your race because you are righteous and without guile. Further, because man sees God through cleanness of heart and simplicity, Christ said, a true Israelite, i.e., 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 it was with malice that Nathanael asked: can anything good come from Nazareth?

323. 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 because he 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.

324. Then when he says, how do you know me?, we have Nathanael’s question.

For 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 (Jer 17:9); man sees the appearances, but the Lord sees the heart (1 Sam 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 (Isa 3:12).

325. Then he touches on matters in the past, saying, before Philip called you, when you were under the fig tree, I saw you.

First we have the statement of Christ;

second, the confession of Nathanael: Nathanael answered him and said: Rabbi, you are the Son of God.

326. As to the first, we should note that Nathanael might have had two misgivings about Christ. One, that Christ said this in order to win his friendship by flattery; the other, 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, that is, 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 he was called by Philip—which Christ knew by divine power, for the eyes of the Lord are far brighter than the sun (Sir 23:28).

In the mystical sense, the fig tree signifies sin: both because we find a fig tree, bearing only leaves but no fruit, being cursed, as a symbol of sin (Matt 11:19); and because Adam and Eve, after they had sinned, made clothes from fig leaves. So he says here, when you were under the fig tree, i.e., 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 (Eph 1:4). And he speaks of this eye here: I saw you, by predestining you from eternity.

Or, the meaning is, according to Gregory: when you were under the fig tree, i.e., under the shadow of the law, I saw you. The law has only a shadow of the good things to come (Heb 10:1).

327. 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. First, the fullness of his knowledge, when he says, Rabbi, which is translated as Teacher. As if to say: you are perfect in knowledge. For he had already realized what is said: you have one teacher, the Christ (Matt 23:10).

Second, 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. And 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.

Third, he considers the greatness of his power when he says, you are the King of Israel, i.e., awaited by Israel as its king and defender: his power is everlasting (Dan 7:14).

328. A question comes up at this point, according to Chrysostom. For 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 (Matt 16:17), why not the same for Nathanael, who said the same thing before seeing any miracles or receiving any teaching?

Chrysostom answers that the reason for this is that even though Nathanael and Peter spoke the same words, the meaning of the two was not the same. For Peter acknowledged that Christ was the true Son of God by nature, i.e., 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 (Ps 81:6). 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, i.e., to a knowledge of his divinity.

329. And so he said, you will see greater things than these.

Here we have, third, an allusion to the future. 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. And 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 peculiar task of angels is to minister and be subject: bless the Lord, all of you, his angels, his ministers, who do his will (Ps 102:20). 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 (Heb 1:6).

330. 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. 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).

331. 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.

332. 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 (Gen 28:16). Then Jacob arose and poured oil on a stone and said, truly, the Lord is in this place (Gen 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 Cor 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 many believe that I am the one signified by the stone anointed by Jacob, for you also will see angels ascending and descending upon him.

333. Or, the angels are preachers, proclaiming Christ according to Augustine: go, swift angels, to a nation rent and torn to pieces (Isa 18:2). They ascend through contemplation, just as Paul had ascended even to the third heaven (2 Cor 12:2); and they descend by instructing their neighbor, on the Son of man, i.e., for the honor of Christ, because what we preach is not ourselves, but Jesus Christ our Lord (2 Cor 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 ascend and descend. The heavens broke at the presence of God (Ps 67:9); I saw the heavens open (Rev 4:1).

334. 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 Cor 1:26).