The Calling of Nathanael (John 1:43–51)

The texts below are quoted verbatim from public-domain English translations; nothing is paraphrased.

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St. John Chrysostom (c. 347–407)

Homilies on the Gospel of St. John, Homilies XX–XXI (on John 1:43–51) Source: trans. G. T. Stupart, in the Nicene and Post-Nicene Fathers, First Series, Vol. 14. Public domain. Full text: https://www.ccel.org/ccel/schaff/npnf114.iv.xxii.html

On Philip, who followed at the bare voice of Christ and at once became a preacher to others:

Andrew was persuaded when he had heard from John, and Peter the same from Andrew, but Philip not having learned anything from any but Christ who said to him only this, "Follow Me," straightway obeyed, and went not back, but even became a preacher to others.

On the gentle, questioning form of Nathanael's doubt:

And observe, I pray you, his manner of declining, how gentle he has made it, and in the form of a question. For he said not, "Galilee produces no good"; but how said he? "Can any good thing come out of Nazareth?"

On why Nathanael's confession, unlike Peter's, is led up to something greater:

It is, that Peter and Nathanael both spoke the same words, but not both with the same intention. Peter confessed Him to be "The Son of God" but as being Very God; Nathanael, as being mere man.

On the promised sight of the angels, by which the Lord shows Himself to be more than man:

Seest thou how He leads him up by little and little from the earth, and causes him no longer to imagine Him a man merely? for One to whom Angels minister, and on whom Angels ascend and descend, how could He be man?

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St. Cyril of Alexandria (c. 376–444)

Commentary on the Gospel of John, Book II (on John 1:45–51) Source: trans. P. E. Pusey, Library of Fathers, 1874. Public domain. Full text: https://www.tertullian.org/fathers/cyril_on_john_02_book2.htm

On Philip's haste to seek out Nathanael, a man fond of learning:

Exceeding swift was the disciple unto the bearing fruit ... For he findeth Nathanael, not simply meeting him coming along, but making diligent search for him. For he knew that he was most painstaking and fond of learning.

On the way Christ led Nathanael to faith — not by signs, but by the knowledge that belongs to God alone:

Not having yet used proof by means of signs, Christ endeavoured in another way to persuade both His own disciples, and the wiser of those that came to Him, that He was by Nature Son and God ... What then was the mode that led to faith? God-befitting knowledge. For knowledge of all things befitteth God Alone.

On Nathanael's confession, in which he owns the Searcher of hearts:

straightway he calls Him Master, readily entering already into discipleship under Him, and confesses Him Son of God and King of Israel, in Whom are inexistent the Properties of Divinity, and as one well instructed he affirms Him to be wholly and by Nature God.

On the angels ascending and descending, which reveal Him as Son of God by nature:

But in saying that angels shall be seen speeding up and down upon the Son of Man, that is, ministering and serving His commands, for the salvation of such as shall believe, He says that then especially shall He be revealed as being by Nature Son of God.

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Theophylact of Ohrid (c. 1055–1107)

Explanation of the Gospel of John (on John 1:43–48) As preserved in the Catena Aurea on John. Public domain. Full text: https://isidore.co/aquinas/english/CAJohn.htm

On why Philip believed the instant he saw:

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.

On Nathanael, who does not rest even in the Lord's praise but seeks further proof:

Nathanael however, notwithstanding this praise, does not acquiesce immediately, but waits for further evidence.

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Blessed Augustine of Hippo (354–430)

Tractates on the Gospel of John, Tractate VII (on John 1:34–51) Source: trans. John Gibb, in the Nicene and Post-Nicene Fathers, First Series, Vol. 7. Public domain. Full text: https://www.ccel.org/ccel/schaff/npnf107.iii.viii.html

On what guile is — the doubled heart that Nathanael did not have:

When a man conceals one thing in his heart, and speaks another, it is guile, and he has, as it were, two hearts; he has, as it were, one recess of his heart where he sees the truth, and another recess where he conceives falsehood.

On the fig tree as the shadow of death under which the Lord first saw him:

We find the fig-tree cursed because it had leaves only, and not fruit. In the beginning of the human race, when Adam and Eve had sinned, they made themselves girdles of fig leaves. Fig leaves then signify sins. Nathanael then was under the fig-tree, as it were under the shadow of death.

On the grace that sought us before we sought it:

But His compassion beheld thee before thou knewest Him, when thou wert lying under sin. For did we first seek Christ, and not He seek us? Did we come sick to the Physician, and not the Physician to the sick?

On Jacob's ladder, whose angels are the preachers of Christ ascending and descending upon the Son of man:

So it is the Church, brethren: the angels of God are good preachers, preaching Christ; this is the meaning of, "they ascend and descend upon the Son of man."

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Alcuin (c. 735–804)

Commentary on the Gospel of John (on John 1:43–44) As preserved in the Catena Aurea on John. Public domain. Full text: https://isidore.co/aquinas/english/CAJohn.htm

On following Jesus by imitating His humility and suffering (the words of Alcuin, a later Western compiler):

Everyone follows Jesus who imitates His humility and suffering, in order to be partaker of His resurrection and ascension.

On the name Bethsaida and the future office of the fisher-apostles:

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.