Joh 1:19-51 | RWP | e4.org | And this is the witness of John ( κα αυτη εστιν η μαρτυρια του Ιωανου ). He had twice already alluded to it (verses ., ) and now he proceeds to give it as the most important item to add after the Prologue. Just as the author assumes the birth narratives of Matthew and Luke, so he assumes the Synoptic accounts of the baptism of Jesus by John, but adds various details of great interest and value between the baptism and the Galilean ministry, filling out thus our knowledge of this first year of the Lord's ministry in various parts of Palestine. The story in John proceeds along the same lines as in the Synoptics. There is increasing unfolding of Christ to the disciples with increasing hostility on the part of the Jews till the final consummation in Jerusalem. When the Jews sent unto him ( οτε απεστειλαν προς αυτον ο Ιουδαιο ). John, writing in Ephesus near the close of the first century long after the destruction of Jerusalem, constantly uses the phrase "the Jews" as descriptive of the people as distinct from the Gentile world and from the followers of Christ (at first Jews also). Often he uses it of the Jewish leaders and rulers in particular who soon took a hostile attitude toward both John and Jesus. Here it is the Jews from Jerusalem who sent ( απεστειλαν , first aorist active indicative of αποστελλω ). Priests and Levites ( ιερεις κα Λευειτας ). Sadducees these were. Down below in verse the author explains that it was the Pharisees who sent the Sadducees. The Synoptics throw a flood of light on this circumstance, for in we are told that the Baptist called the Pharisees and Sadducees "offspring of vipers" ( ). Popular interest in John grew till people were wondering "in their hearts concerning John whether haply he were the Christ" ( ). So the Sanhedrin finally sent a committee to John to get his own view of himself, but the Pharisees saw to it that Sadducees were sent. To ask him ( ινα ερωτησωσιν αυτον ). Final ινα and the first aorist active subjunctive of ερωταω , old verb to ask a question as here and often in the Koine to ask for something ( ) like αιτεω . Who art thou? ( συ τις ει; ). Direct question preserved and note proleptic position of συ , "Thou, who art thou?" The committee from the Sanhedrin put the question sharply up to John to define his claims concerning the Messiah.

‏ John 1:19-51

And this is the witness of John ( κα αυτη εστιν η μαρτυρια του Ιωανου ). He had twice already alluded to it (verses 7f., 15) and now he proceeds to give it as the most important item to add after the Prologue. Just as the author assumes the birth narratives of Matthew and Luke, so he assumes the Synoptic accounts of the baptism of Jesus by John, but adds various details of great interest and value between the baptism and the Galilean ministry, filling out thus our knowledge of this first year of the Lord's ministry in various parts of Palestine. The story in John proceeds along the same lines as in the Synoptics. There is increasing unfolding of Christ to the disciples with increasing hostility on the part of the Jews till the final consummation in Jerusalem.

When the Jews sent unto him ( οτε απεστειλαν προς αυτον ο Ιουδαιο ). John, writing in Ephesus near the close of the first century long after the destruction of Jerusalem, constantly uses the phrase "the Jews" as descriptive of the people as distinct from the Gentile world and from the followers of Christ (at first Jews also). Often he uses it of the Jewish leaders and rulers in particular who soon took a hostile attitude toward both John and Jesus. Here it is the Jews from Jerusalem who sent ( απεστειλαν, first aorist active indicative of αποστελλω ).

Priests and Levites ( ιερεις κα Λευειτας ). Sadducees these were. Down below in verse 24 the author explains that it was the Pharisees who sent the Sadducees. The Synoptics throw a flood of light on this circumstance, for in Mt 3:7 we are told that the Baptist called the Pharisees and Sadducees "offspring of vipers" (Lu 3:7). Popular interest in John grew till people were wondering "in their hearts concerning John whether haply he were the Christ" (Lu 3:15). So the Sanhedrin finally sent a committee to John to get his own view of himself, but the Pharisees saw to it that Sadducees were sent.

To ask him ( ινα ερωτησωσιν αυτον ). Final ινα and the first aorist active subjunctive of ερωταω, old verb to ask a question as here and often in the Koine to ask for something (Joh 14:16) like αιτεω.

Who art thou? ( συ τις ει; ). Direct question preserved and note proleptic position of συ, "Thou, who art thou?" The committee from the Sanhedrin put the question sharply up to John to define his claims concerning the Messiah.

And he confessed ( κα ωμολογησεν ). The continued paratactic use of κα (and) and the first aorist active indicative of ομολογεω, old verb from ομολογος ( ομον, λεγω, to say the same thing), to confess, in the Synoptics (Mt 10:32) as here.

And denied not ( κα ουκ ηρνησατο ). Negative statement of same thing in Johannine fashion, first aorist middle indicative of αρνεομα, another Synoptic and Pauline word (Mt 10:33; 2Ti 2:12). He did not contradict or refuse to say who he was.

And he confessed ( κα ωμολογησεν ). Thoroughly Johannine again in the paratactic repetition.

I am not the Christ ( Εγω ουκ ειμ ο Χριστος ). Direct quotation again with recitative οτ before it like our modern quotation marks. "I am not the Messiah," he means by ο Χριστος (the Anointed One). Evidently it was not a new question as Luke had already shown (Lu 3:15).

And they asked him ( κα ηρωτησαν αυτον ). Here the paratactic κα is like the transitional ουν (then).

What then? ( Τ ουν; ). Argumentative ουν like Paul's τ ουν in Ro 6:15. Quid ergo? Art thou Elijah? ( Συ Ελιας ει; ). The next inevitable question since Elijah had been understood to be the forerunner of the Messiah from Mal 4:5. In Mr 9:11f. Jesus will identify John with the Elijah of Malachi's prophecy. Why then does John here flatly deny it? Because the expectation was that Elijah would return in person. This John denies. Jesus only asserts that John was Elijah in spirit. Elijah in person they had just seen on the Mount of Transfiguration.

He saith ( λεγε ). Vivid dramatic present.

I am not ( ουκ ειμ ). Short and blunt denial.

Art thou the prophet? ( ο προφητης ε συ; ). "The prophet art thou?" This question followed naturally the previous denials. Moses (De 18:15) had spoken of a prophet like unto himself. Christians interpreted this prophet to be the Messiah (Ac 3:22; 7:37), but the Jews thought him another forerunner of the Messiah (Joh 7:40). It is not clear in Joh 6:15 whether the people identified the expected prophet with the Messiah, though apparently so. Even the Baptist later became puzzled in prison whether Jesus himself was the true Messiah or just one of the forerunners (Lu 7:19). People wondered about Jesus himself whether he was the Messiah or just one of the looked for prophets (Mr 8:28; Mt 16:14).

And he answered ( κα απεκριθη ). First aorist passive (deponent passive, sense of voice gone) indicative of αποκρινομα, to give a decision from myself, to reply.

No ( Ου ). Shortest possible denial.

They said therefore ( ειπαν ουν ). Second aorist active indicative of defective verb ειπον with α instead of usual ο. Note ουν, inferential here as in verse 21 though often merely transitional in John.

Who art thou? ( Τις ει; ). Same question as at first (verse 19), but briefer.

That we give answer ( ινα αποκρισιν δωμεν ). Final use of ινα with second aorist active subjunctive of διδωμ with αποκρισιν from αποκρινομα, above, old substantive as in Lu 2:47.

To those that sent ( τοις πεμψασιν ). Dative case plural of the articular participle first aorist active of πεμπω.

What sayest thou of thyself? ( Τ λεγεις περ σεαυτου; ). This time they opened wide the door without giving any hint at all.

He said ( εφη ). Common imperfect active (or second aorist active) of φημ, to say, old defective verb.

I am the voice of one crying in the wilderness ( Εγω φωνη βοωντος εν τη ερημω ). For his answer John quotes Isa 40:3. The Synoptics (Mr 1:3; Mt 3:3; Lu 3:4) quote this language from Isaiah as descriptive of John, but do not say that he also applied it to himself. There is no reason to think that he did not do so. John also refers to Isaiah as the author of the words and also of the message, " Make straight the way of the Lord" ( Ευθυνατε την οδον του κυριου ). By this language ( ευθυνω in N.T. only here and Jas 3:4, first aorist active imperative here) John identifies himself to the committee as the forerunner of the Messiah. The early writers note the differences between the use of Λογος (Word) for the Messiah and φωνη (Voice) for John.

They had been sent ( απεσταλμενο ησαν ). Periphrastic past perfect passive of αποστελλω.

From the Pharisees ( εκ των Φαρισαιων ). As the source ( εκ ) of the committee of Sadducees (verse 19).

Why then baptizest thou? ( Τ ουν βαπτιζεισ; ). In view of his repeated denials (three here mentioned).

If thou art not ( ε συ ουκ ε ). Condition of first class. They did not interpret his claim to be "the voice" to be important enough to justify the ordinance of baptism. Abrahams (Studies in Pharisaism and the Gospels) shows that proselyte baptism was probably practised before John's time, but its use by John was treating the Jews as if they were themselves Gentiles.

In the midst of you standeth ( μεσος υμων στηκε ). Adjective as in 19:18, not εν μεσω υμων. Present active indicative of late verb στηκω from perfect stem εστηκα. John had already baptized Jesus and recognized him as the Messiah.

Whom ye know not ( ον υμεις ουκ οιδατε ). This was the tragedy of the situation (1:11). Apparently this startling declaration excited no further inquiry from the committee.

Coming after me ( οπισω μου ερχομενος ). No article ( ο ) in Aleph B. John as the forerunner of the Messiah has preceded him in time, but not in rank as he instantly adds.

The latchet of whose shoe I am not worthy to unloose ( ου ουκ ειμ αξιος ινα λυσω αυτου τον ιμαντα του υποδηματος ). Literally, "of whom I am not worthy that I unloose the latchet (see Mr 1:7 for ιμας ) of his sandal (see Mt 3:11 for υποδημα, bound under the foot)." Only use of αξιος with ινα in John, though used by Paul in this saying of the Baptist (Ac 13:25), ικανος ινα in Mt 3:8, but ικανος λυσα (aorist active infinitive instead of λυσω, aorist active subjunctive) in Mr 1:7 (Lu 3:16) and βαστασα in Mt 3:11.

In Bethany beyond Jordan ( εν Βηθανια περαν του Ιορδανου ). Undoubtedly the correct text, not "in Bethabara" as Origen suggested instead of "in Bethany" of all the known Greek manuscripts under the mistaken notion that the only Bethany was that near Jerusalem.

Was baptizing ( ην βαπτιζων ). Periphrastic imperfect, common idiom in John.

On the morrow ( τη επαυριον ). Locative case with ημηρα (day) understood after the adverb επαυριον. "Second day of this spiritual diary" (Bernard) from verse 19.

Seeth Jesus coming ( βλεπε τον Ιησουν ερχομενον ). Dramatic historical present indicative ( βλεπε ) with vivid present middle participle ( ερχομενον ). Graphic picture.

Behold the Lamb of God ( ιδε ο αμνος του θεου ). Exclamation ιδε like ιδου, not verb, and so nominative αμνος. Common idiom in John (1:36; 3:26, etc.). For "the Lamb of God" see 1Co 5:7 (cf. Joh 19:36) and 1Pe 1:19. The passage in Isa 53:6f. is directly applied to Christ by Philip in Ac 8:32. See also Mt 8:17; 1Pe 2:22f.; Heb 9:28. But the Jews did not look for a suffering Messiah (Joh 12:34) nor did the disciples at first (Mr 9:32; Lu 24:21). But was it not possible for John, the Forerunner of the Messiah, to have a prophetic insight concerning the Messiah as the Paschal Lamb, already in Isa 53, even if the rabbis did not see it there? Symeon had it dimly (Lu 2:35), but John more clearly. So Westcott rightly. Bernard is unwilling to believe that John the Baptist had more insight on this point than current Judaism. Then why and how did he recognize Jesus as Messiah at all? Certainly the Baptist did not have to be as ignorant as the rabbis.

Which taketh away the sin of the world ( ο αιρων την αμαρτιαν του κοσμου ). Note singular αμαρτιαν not plural αμαρτιας (1Jo 3:5) where same verb αιρω, to bear away, is used. The future work of the Lamb of God here described in present tense as in 1Jo 1:7 about the blood of Christ. He is the Lamb of God for the world, not just for Jews.

Of whom ( υπερ ου ). Not περ, but υπερ. "On behalf of whom." John points to Jesus as he speaks: "This is he." There he is. See verse 15 for discussion of these words of John.

And I knew him not ( καγω ουκ ηιδειν αυτον ). Repeated in verse 33. Second past perfect of οιδα as imperfect. He had predicted the Messiah and described him before he met him and baptized him. See the Synoptics for that story. Whether John knew Jesus personally before the baptism we do not know.

But that he should be made manifest to Israel ( αλλ' ινα φανερωθη τω Ισραηλ ). Final clause with ινα and first aorist passive subjunctive of φανεροω. The purpose of John's ministry was to manifest to Israel with their spiritual privileges (1:49) the presence of the Messiah. Hence he was baptizing in water those who confessed their sins, he means, as in Mr 1:5. The Synoptic account is presupposed all along here.

Bare witness ( εμαρτυρησεν ). First aorist active indicative of μαρτυρεω. Another specimen of John's witness to the Messiah (1:7, 15, 19, 29, 35, 36).

I have beheld ( τεθεαμα ). Perfect middle indicative of θεαομα, the realization of the promise of the sign (verse 33) by which he should recognize the Messiah. As a matter of fact, we know that he so recognized Jesus as Messiah when he came for baptism before the Holy Spirit came (Mt 3:14ff.). But this sight of the Spirit descending as a dove upon Jesus at his baptism (Mr 1:10; Mt 3:16; Lu 3:22) became permanent proof to him. John's allusion assumes the Synoptic record. The Semites regarded the dove as a symbol of the Spirit.

He said ( εκεινος ειπεν ). Explicit and emphatic pronoun as in verse 8, referring to God as the one who sent John (verse 6).

With the Holy Spirit ( εν πνευματ αγιω ). "In the Holy Spirit." Here again one needs the background of the Synoptics for the contrast between John's baptism in water (Joh 1:26) and that of the Messiah in the Holy Spirit (Mr 1:8; Mt 3:11; Lu 3:16).

I have seen ( εωρακα ). Present perfect active of οραω. John repeats the statement of verse 32 ( τεθεαμα ).

Have borne witness ( μεμαρτυρηκα ). Perfect active indicative of μαρτυρεω for which verb see 32.

This is the Son of God ( ο υιος του θεου ). The Baptist saw the Spirit come on Jesus at his baptism and undoubtedly heard the Father's voice hail him as "My Beloved Son" (Mr 1:11; Mt 3:17; Lu 3:22). Nathanael uses it as a Messianic title (Joh 1:49) as does Martha (11:27). The Synoptics use it also of Christ (Mr 3:11; Mt 14:33; Lu 22:70). Caiaphas employs it to Christ as a Messianic title (Mt 26:63) and Jesus confessed under oath that he was (verse Mt 26:64), thus applying the term to himself as he does in John's Gospel (5:25; 10:36; 11:4) and by implication (the Father, the Son) in Mt 11:27 (Lu 10:22). Hence in the Synoptics also Jesus calls himself the Son of God. The phrase means more than just Messiah and expresses the peculiar relation of the Son to the Father (Joh 3:18; 5:25; 17:5; 19:7; 20:31) like that of the Logos with God in 1:1.

Again on the morrow ( τη επαυριον παλιν ). Third day since verse 19.

Was standing ( ιστηκε ). Past perfect of ιστημ, intransitive, and used as imperfect in sense. See same form in 7:37.

Two ( δυο ). One was Andrew (verse 40), the other the Beloved Disciple (the Apostle John), who records this incident with happy memories.

He looked ( εμβλεψας ). First aorist active participle of εμβλεπω, antecedent action before λεγε (says).

As he walked ( περιπατουντ ). Present active participle in dative case after εμβλεψας and like ερχομενον in verse 29 vividly pictures the rapture of John in this vision of Jesus, so far as we know the third and last glimpse of Jesus by John (the baptism, verse 29, and here).

Saith ( λεγε ). Historical present, change from ιστηκε before. He repeats part of the tribute in verse 29.

Heard him speak ( ηκουσαν αυτου λαλουντος ). First active indicative of ακουω and present active participle of λαλεω in genitive case agreeing with αυτου, object of ακουω. "Heard him speaking" (kind of indirect discourse). John had disciples ( μαθητα, learners, from μανθανω, to learn).

They followed Jesus ( ηκολουθησαν τω Ιησου ). Associative instrumental case after verb (first aorist active indicative, ingressive aorist, of ακολουθεω ). These two disciples of the Baptist (Andrew and John) took him at his word and acted on it. John the Baptist had predicted and portrayed the Messiah, had baptized him, had interpreted him, and now for the second time had identified him.

Turned ( στραφεις ). Second aorist passive participle of στρεφω, vividly picturing the sudden act of Jesus on hearing their steps behind him.

Beheld ( θεασαμενος ). First aorist middle participle of θεαομα (verse 32). Both participles here express antecedent action to λεγε (saith).

Following ( ακολοθουντας ). Present active participle of ακολουθεω (verse 37). It was Christ's first experience of this kind and the two came from the Baptist to Jesus.

What seek ye? ( Τ ζητειτε; ). Not "whom" ( τινα 18:4; 20:15), but "what purpose have you." The first words of Jesus preserved in this Gospel. See Lu 2:49; Mt 3:15 for words spoken before this and Mr 1:15 for Mark's first report in the Galilean ministry.

Rabbi ( Ραββε ). Aramaic title for "Teacher" which John here translates by Διδασκαλε as he is writing late and for general readers. Luke, a Greek Christian, does not use it, but John recalls his first use of this term to Jesus and explains it. Matthew has it only in the greeting of Judas to the Master (Mt 26:25, 49) and Mark once by Judas (Mr 14:45) and twice by Peter (Mr 9:5; 11:21). John's Gospel has the disciples at first addressing Jesus by Rabbi while others address him by Κυριε (Lord or Sir) as in 4:11, 49; 5:7. Peter uses Κυριε in 6:68. In the end the disciples usually say Κυριε (13:6, 25, etc.), but Mary Magdalene says Ραββουνε (20:16).

Being interpreted ( μεθερμημευομενον ). Present passive participle of μεθερμηνευω, late compound of μετα and ερμηνευω, to explain (Joh 1:42), old word from Hερμες, the god of speech (hermeneutics). John often explains Aramaic words (1:38, 41, 42; 4:25; 9:7, etc.).

Where abidest thou? ( Που μενεισ; ). They wished a place for quiet converse with Jesus.

Come and ye shall see ( ερχεσθε κα οψεσθε ). Polite invitation and definite promise (future middle indicative οψεσθε from οραω, correct text, not imperative ιδετε ).

Where he abode ( που μενε ). Indirect question preserving the present active indicative after secondary tense ( ειδαν, saw) according to regular Greek idiom. Same verb μενω as in 38.

With him ( παρ' αυτω ). "By his side," "beside him."

That day ( την ημεραν εκεινην ). Accusative of extent of time, all during that day.

About the tenth hour ( ωρα ως δεκατη ). Roman time and so ten o'clock in the morning. John in Ephesus at the close of the century naturally uses Roman time. See 20:19 "evening on that day," clearly Roman time. Thus also Joh 19:14 (sixth hour, morning) and Mr 15:25 (third hour, nine A.M.) suit. To his latest day John never forgot the hour when first he met Jesus.

Andrew ( Ανδρεας ). Explained by John as one of the two disciples of the Baptist and identified as the brother of the famous Simon Peter (cf. also 6:8; 12:22). The more formal call of Andrew and Simon, James and John, comes later (Mr 1:16ff.; Mt 4:18ff.; Lu 3:1-11).

That heard John speak ( των ακουσαντων παρα Ιωανου ). "That heard from John," a classical idiom ( παρα with ablative after ακουω ) seen also in 6:45; 7:51; 8:26, 40; 15:15.

He findeth first ( ευρισκε ουτος πρωτον ). "This one finds (vivid dramatic present) first" ( προτων ). Προτων (adverb supported by Aleph A B fam. 13) means that Andrew sought "his own brother Simon" ( τον αδελφον τον ιδιον Σιμωνα ) before he did anything else. But Aleph L W read πρωτος (nominative adjective) which means that Andrew was the first who went after his brother implying that John also went after his brother James. Some old Latin manuscripts (b, e, r apparently), have μανε for Greek πρω (early in the morning). Bernard thinks that this is the true reading as it allows more time for Andrew to bring Simon to Jesus. Probably πρωτον is correct, but even so John likely brought also his brother James after Andrew's example.

We have found the Messiah ( Hευρηκαμεν τον Μεσσιαν ). First aorist active indicative of ευρισκω. Andrew and John had made the greatest discovery of the ages, far beyond gold or diamond mines. The Baptist had told about him. "We have seen him."

Which is ( ο εστιν ). Same explanatory neuter relative as in verse 38, "which word is." This Aramaic title Messiah is preserved in the N.T. only here and 4:25, elsewhere translated into Χριστος, Anointed One, from χριω, to anoint. See on Mt 1:1 for discussion.

Looked upon him ( εμβλεψας αυτω ). See verse 36 for same word and form of John's eager gaze at Jesus. Luke uses this word of Jesus when Peter denied him (Lu 22:61).

He brought him ( ηγαγεν αυτον ). Effective second aorist active indicative of αγο as if Andrew had to overcome some resistance on Simon's part.

Thou shalt be called Cephas ( συ κληθηση Κηφας ). Apparently before Simon spoke. We do not know whether Jesus had seen Simon before or not, but he at once gives him a nickname that will characterize him some day, though not yet, when he makes the noble confession (Mt 16:17f.), and Jesus will say, "Thou art Peter." Here the future passive indicative of καλεω is only prophecy. The Aramaic Χηφας (rock) is only applied to Simon in John except by Paul (1Co 1:12; Ga 1:18, etc.). But the Greek Πετρος is used by all. In the ancient Greek πετρα was used for the massive ledge of rock like Stone Mountain while πετρος was a detached fragment of the ledge, though itself large. This distinction may exist in Mt 16:17f., except that Jesus probably used Aramaic which would not have such a distinction.

On the morrow ( τη επαυριον ). The fourth of the days from verse 19.

He findeth Philip ( ευρισκε Φιλιππον ). Vivid dramatic present as in 41, though ηθελησεν (was minded, wished) is aorist active indicative. Apparently not an accidental finding, possibly due to the efforts of Andrew and Peter. Both Andrew and Philip have Greek names.

Follow me ( ακολουθε μο ). Present active imperative, a direct challenge to Philip. Often Jesus uses this verb to win disciples (Mr 2:14; Mt 8:22; 9:21; 19:21 ; Lu 9:59; Joh 21:19). Already Jesus had four personal followers (Andrew and Simon, John and James). He has begun his work.

From Bethsaida ( απο Βηθσαιδα ). Same expression in 12:21 with the added words "of Galilee," which locates it in Galilee, not in Iturea. There were two Bethsaidas, one called Bethsaida Julias in Iturea (that in Lu 9:10) or the Eastern Bethsaida, the other the Western Bethsaida in Galilee (Mr 6:45), perhaps somewhere near Capernaum. This is the town of Andrew and Peter and Philip. Hence Philip would be inclined to follow the example of his townsmen.

Philip findeth ( ευρισκε Φιλιππος ). Dramatic present again. Philip carries on the work. One wins one. If that glorious beginning had only kept on! Now it takes a hundred to win one.

Nathaniel ( τον Ναθαναηλ ). It is a Hebrew name meaning "God has given" like the Greek Θεοδορε (Gift of God). He was from Cana of Galilee (Joh 21:2), not far from Bethsaida and so known to Philip. His name does not occur in the Synoptics while Bartholomew (a patronymic, Bar Tholmai) does not appear in John. They are almost certainly two names of the same man. Philip uses ευρηκαμεν (verse 41) also to Nathanael and so unites himself with the circle of believers, but instead of Μεσσιαν describes him "of whom ( ον accusative with εγραψεν ) Moses in the law (De 18:15) and the prophets (so the whole O.T. as in Lu 24:27, 44) did write."

Jesus of Nazareth the son of Joseph ( Ιησουν υιον του Ιωσηφ τον απο Ναζαρετ ). More exactly, "Jesus, son of Joseph, the one from Nazareth." Jesus passed as son (no article in the Greek) of Joseph, though John has just described him as "God-only Begotten" in verse 18, but certainly Philip could not know this. Bernard terms this part "the irony of St. John" for he is sure that his readers will agree with him as to the real deity of Jesus Christ. These details were probably meant to interest Nathanael.

Can any good thing come out of Nazareth? ( Εκ Ναζαρετ δυνατα τ αγαθον ειναι; ). 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 ( ερχου κα ιδε ). 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.

Behold ( ιδε ). Here an exclamation (see 1:29) as often like ιδου.

An Israelite indeed ( αληθως Ισραηλειτης ). "Truly an Israelite," one living up to the covenant name, Israel at its best (Ro 2:29), without the guile ( δολος, deceit, bait for fish, from δελεαζω, to catch with bait) that Jacob once had of which Isaac complained (Ge 27:35, δολος, here in LXX). The servant of Jehovah was to be without guile (Isa 53:9).

Whence knowest thou me? ( Ποθεν με γινωσκεισ; ). Nathanael is astonished at this tribute, at any knowledge about himself by Jesus. He had overheard Christ's comment and longed to know its source.

Before Philip called thee ( Προ του σε Φιλιππον φωνησα ). Idiomatic Greek, προ and the ablative case of the articular aorist active infinitive ( του φωνησα, from φωνεω, to call) with σε as the object and Φιλιππον, the accusative of general reference, "before the calling thee as to Philip."

When thou wast under the fig tree ( οντα υπο την συκην ). "Being under the fig tree," accusative present participle agreeing with σε. The fig tree was a familiar object in Palestine, probably in leaf at this time, the accusative with υπο may suggest that Nathanael had withdrawn there for prayer. Note genitive with υποκατω in verse 50. Jesus saw Nathanael's heart as well as his mere presence there. He saw him in his worship and so knew him.

Thou art the Son of God ( συ ε ο υιος του θεου ). Whether Nathanael had heard the Baptist say this of Jesus (1:34) we do not know, apparently not, but Nathanael was a student of the Old Testament as Philip implied (1:45) and was quick to put together his knowledge, the statement of Philip, and the manifest supernatural knowledge of Jesus as just shown. There is no reason for toning down the noble confession of Nathanael in the light of Christ's claim in verse 51. Cf. the confession of Peter in 6:69; Mt 16:16 and Martha's in Joh 11:27. Nathanael goes further.

Thou art King of Israel ( Βασιλευς ε του Ισραηλ ). To us this seems an anti-climax, but not so to Nathanael for both are Messianic titles in Ps 2 and Jesus is greeted in the Triumphal Entry as the King of Israel (Joh 12:13).

Answered and said ( απεκριθη κα ειπεν ). This redundant use of both verbs (cf. 1:26) occurs in the Synoptics also and in the LXX also. It is Aramaic also and vernacular. It is not proof of an Aramaic original as Burney argues (Aramaic Origin, etc., p. 53).

Because ( οτ ). Causal use of οτ at beginning of the sentence as in 14:19; 15:19; 16:6. The second οτ before ειδον (I saw) is either declarative (that) or merely recitative (either makes sense here).

Thou shalt see greater things than these ( μειζω τουτων οψη ). Perhaps volitive future middle indicative of οραω (though merely futuristic is possible as with οψεσθε in 51) ablative case of τουτων after the comparative adjective μειζω. The wonder of Nathanael no doubt grew as Jesus went on.

Verily, Verily ( Αμην, αμην ). Hebrew word transliterated into Greek and then into English, our "amen." John always repeats it, not singly as in the Synoptics, and only in the words of Jesus, an illustration of Christ's authoritative manner of speaking as shown also by λεγω υμιν (I say unto you). Note plural υμιν though αυτω just before is singular (to him). Jesus addresses thus others besides Nathanael.

The heaven opened ( τον ουρανον ανεωιγοτα ). Second perfect active participle of ανοιγω with double reduplication, standing open. The words remind one of what took place at the baptism of Jesus (Mt 3:16; Lu 3:21), but the immediate reference is to the opened heaven as the symbol of free intercourse between God and man (Isa 64:1) and as it was later illustrated in the death of Stephen (Ac 7:56). There is a quotation from Ge 28:12f., Jacob's vision at Bethel. That was a dream to Jacob, but Christ is himself the bond of fellowship between heaven and earth, between God and man, for Jesus is both "the Son of God" as Nathanael said and "the Son of Man" ( επ τον υιον του ανθρωπου ) as Jesus here calls himself. God and man meet in Christ. He is the true Jacob's Ladder. "I am the Way," Jesus will say. He is more than King of Israel, he is the Son of Man (the race). So quickly has this Gospel brought out in the witness of the Baptist, the faith of the first disciples, the claims of Jesus Christ, the fully developed picture of the Logos who is both God and man, moving among men and winning them to his service. At the close of the ministry Christ will tell Caiaphas that he will see the Son of Man sitting at the right hand of power and coming with the clouds of heaven (Mr 14:62). Here at the start Jesus is conscious of the final culmination and in apocalyptic eschatological language that we do not fully understand he sets forth the dignity and majesty of his Person.