PrevJohn 1:47Next

John 1

In the beginning was the Word, and the Word was with God, and the Word was God.

The same was in the beginning with God.

All things were made by him; and without him was not any thing made that was made.

In him was life; and the life was the light of men.

And the light shineth in darkness; and the darkness comprehended it not.

There was a man sent from God, whose name was John.

The same came for a witness, to bear witness of the Light, that all men through him might believe.

He was not that Light, but was sent to bear witness of that Light.

That was the true Light, which lighteth every man that cometh into the world.

He was in the world, and the world was made by him, and the world knew him not.

He came unto his own, and his own received him not.

But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name:

Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.

And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.

John bare witness of him, and cried, saying, This was he of whom I spake, He that cometh after me is preferred before me: for he was before me.

And of his fulness have all we received, and grace for grace.

For the law was given by Moses, but grace and truth came by Jesus Christ.

No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.

And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou?

And he confessed, and denied not; but confessed, I am not the Christ.

And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No.

Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself?

He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias.

And they which were sent were of the Pharisees.

And they asked him, and said unto him, Why baptizest thou then, if thou be not that Christ, nor Elias, neither that prophet?

John answered them, saying, I baptize with water: but there standeth one among you, whom ye know not;

He it is, who coming after me is preferred before me, whose shoe's latchet I am not worthy to unloose.

These things were done in Bethabara beyond Jordan, where John was baptizing.

The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world.

This is he of whom I said, After me cometh a man which is preferred before me: for he was before me.

And I knew him not: but that he should be made manifest to Israel, therefore am I come baptizing with water.

And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him.

And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost.

And I saw, and bare record that this is the Son of God.

Again the next day after John stood, and two of his disciples;

And looking upon Jesus as he walked, he saith, Behold the Lamb of God!

And the two disciples heard him speak, and they followed Jesus.

Then Jesus turned, and saw them following, and saith unto them, What seek ye? They said unto him, Rabbi, (which is to say, being interpreted, Master,) where dwellest thou?

He saith unto them, Come and see. They came and saw where he dwelt, and abode with him that day: for it was about the tenth hour.

One of the two which heard John speak, and followed him, was Andrew, Simon Peter's brother.

He first findeth his own brother Simon, and saith unto him, We have found the Messias, which is, being interpreted, the Christ.

And he brought him to Jesus. And when Jesus beheld him, he said, Thou art Simon the son of Jona: thou shalt be called Cephas, which is by interpretation, A stone.

The day following Jesus would go forth into Galilee, and findeth Philip, and saith unto him, Follow me.

Now Philip was of Bethsaida, 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, did write, Jesus of Nazareth, the son of Joseph.

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!

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.

Nathanael answered and saith unto him, Rabbi, thou art the Son of God; thou art the King of Israel.

Jesus answered and said unto him, Because I said unto thee, I saw thee under the fig tree, believest thou? thou shalt see greater things than these.

And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man.

What does John 1:47 mean?

Explanation

John 1:47 describes an encounter between Jesus and Nathanael.

In this verse, Jesus sees Nathanael approaching and makes a character assessment: "Behold an Israelite indeed, in whom is no guile!" Jesus' statement is an accolade, highlighting Nathanael's integrity and sincerity.

The term "Israelite indeed" suggests Nathanael is a true descendant of Israel (Jacob), not just by blood, but also in spirit, embodying the qualities that are expected of God's chosen people.

The phrase "in whom is no guile" means that Nathanael is without deceit, suggesting he is honest and truthful. This sets the stage for Nathanael's introduction to the narrative, indicating he is someone of admirable character, which Jesus immediately recognizes.

Top Rated John Books

Historical Context

The Gospel of John was written in the late first century, a time when the Christian community was defining itself against the backdrop of Judaism and the broader Greco-Roman world.

Nathanael's characterization as an "Israelite indeed" would have resonated with early Jewish Christian communities who highly valued their Abrahamic heritage.

Additionally, being guileless or without deceit would have been a desirable quality in contrast to the political and religious corruption that was often criticized by the early Christians and present in various forms in the ancient world.

Theological Insights

Different theological viewpoints may interpret this verse in varying ways:

Traditional Christian theology might see this as an example of Jesus' divine knowledge, able to see into Nathanael's heart and recognize his righteousness.
In a more metaphorical reading, the reference to no guile could be interpreted to symbolize the ideal Christian convert, open-hearted and sincere.
Some scholars suggest that this interaction foreshadows how Jesus' mission will bring about a new community of believers distinguished by their authenticity and transparency.

Practical Applications

In everyday life, this verse can inspire individuals to aspire to integrity and sincerity in their actions and relationships. It reminds us that these qualities are recognized and valued.

In a broader sense, the verse can encourage believers to cultivate a sense of true identity in their faith communities, being genuine and transparent in their interactions.

Cross-References

Psalms 32:2: "Blessed is the man unto whom the LORD imputeth not iniquity, and in whose spirit there is no guile."
Psalms 34:13: "Keep thy tongue from evil, and thy lips from speaking guile."
1 Peter 2:22: "Who did no sin, neither was guile found in his mouth."

Language Study

The key term in John 1:47 worth examining is "guile" (Greek: δόλος, dolos), meaning deceit, cunning, or dishonesty.

In the culture of the time, a person without dolos would be viewed as honorable and trustworthy.

Such a description contrasts with the often politically charged or duplicitous characters known in the ancient world and also serves to contrast the character of Jesus' followers with that world.

Cultural and Religious Comparisons

Comparing this verse to other ancient myths and religious interpretations, the value of honesty and integrity is not unique to the Christian tradition.

Many ancient cultures, including Greek and Hebrew, held these qualities in high esteem.

In the Hebrew Bible, various characters are celebrated for their integrity, such as Joseph and Daniel.

Similarly, in Greek mythology, characters like Aristides were known for their just nature.

Comparatively, Nathanael's introduction by Jesus serves as a Christian affirmation of these widely respected virtues.

Scientific Perspectives

While scientific perspectives typically do not directly engage with scriptural verses, concepts such as integrity and honesty have been studied within the fields of psychology and behavioral science.

For instance, social science research on virtues and character strengths can offer insight into the beneficial impact of honesty and authenticity on individual well-being and social relationships.

Commentaries

Commentaries on John 1:47 provide various expert interpretations:

Some commentators focus on the recognition of Nathanael's character as evidence of Jesus' supernatural knowledge and insight.
Others suggest that Nathanael's surprise at Jesus' knowledge is a testament to Jesus' messianic identity, as such insight could only come from a divine source.
Another common thread is the identification of Nathanael with Bartholomew, one of the Twelve Apostles, although this is not unanimously agreed upon.

John 1

John 1

What does John 1:47 mean?

Explanation

Top Rated John Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?

What does John 1:47 mean?

Explanation

Top Rated John Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?