'Philip findeth Nathanael, and saith unto him, We have found Him, of whom Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph. 46. And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see. 47. Jesus saw Nathanael coming to Him, and saith of him, Behold an Israelite indeed, in whom is no guile! 48. Nathanael saith unto Him, Whence knowest Thou me? Jesus answered and said unto him, Before that Philip called thee, when thou wast under the fig tree, I saw thee. 49. Nathanael answered and saith unto Him, Rabbi, Thou art the Son of God; Thou art the King of Israel.'—JOHN i. 45-49.
The words are often the least part of a conversation. The Evangelist can tell us what Nathanael said to Jesus, and what Jesus said to Nathanael, but no Evangelist can reproduce the look, the tone, the magnetic influence which streamed out from Christ, and, we may believe, more than anything He said, riveted these men to Him.
It looks as if Nathanael and his companions were very easily convinced, as if their adhesion to such tremendous claims as those of Jesus Christ was much too facile a thing to be a very deep one. But what can be put down in black and white goes a very short way to solve the secret of the power which drew them to Himself.
The incident which is before us now runs substantially on the same lines as the previous bringing of Peter to Jesus Christ. In both cases the man is brought by a friend, in both cases the friend's weapon is simply the expression of his own personal experience, 'We have found the Messias,' although Philip has a little more to say about Christ's correspondence with the prophetic word. In both cases the work is finished by our Lord Himself manifesting His own supernatural knowledge to the inquiring spirit, though in the case of Nathanael that process is a little more lengthened out than in the case of Peter, because there was a little ice of hesitation and of doubt to be melted away. And Nathanael, starting from a lower point than Peter, having questions and hesitations which the other had not, rises to a higher point of faith and certitude, and from his lips first of all comes the full articulate confession, beyond which the Apostles never went as long as our Lord was upon earth: 'Rabbi, Thou art the Son of God; Thou art the King of Israel.' So that both in regard to the revelation that is given of the character of our Lord, and in regard to the teaching that is given of the development and process of faith in a soul, this last narrative fitly crowns the whole series. In looking at it with you now, I think I shall best bring out its force by asking you to take it as falling into these three portions: first, the preparation—a soul brought to Christ by a brother; then the conversation—a soul fastened to Christ by Himself; and then the rapturous confession—'Rabbi, Thou art the Son of God; Thou art the King of Israel.'
I. Look, then, first of all, at the preparation—a soul brought to Christ by a brother.
'Philip findeth Nathanael.' Nathanael, in all probability, as commentators will tell you, is the Apostle Bartholomew; and in the catalogues of the Apostles in the Gospels, Philip and he are always associated together. So that the two men, friends before, had their friendship riveted and made more close by this sacredest of all bonds, that the one had been to the other the means of bringing him to Jesus Christ. There is nothing that ties men to each other like that. If you want to know the full sweetness of association with friends, and of human love, get some heart knit to yours by this sacred and eternal bond that it owes to you its first knowledge of the Saviour. So all human ties will be sweetened, ennobled, elevated, and made perpetual.