"How do You know me?" Nathanael asked. Jesus replied, "Before Philip called you, I saw you under the fig tree." Sermons I. COME AND SEE WHAT CHRIST IS. There are many persons who are indifferent to the Saviour only because they do not know him - because he is to them nothing but a name. 1. Study the record of his earthly ministry, and you will find that his character and life possess a peerless interest. Few have really read and studied the four Gospels without feeling themselves brought into contact with a Being altogether unrivalled in human history for qualities of the spiritual nature, for profundity of moral teaching, for self-sacrificing benevolence. And many have, by such study, been brought under a spell for which no ordinary principles could account, and have felt, not only that no personage in human history can rank with Christ, but that none cart even be compared with him. 2. Ponder the character, the claims, the acknowledged work, of Christ, and you will be convinced of his Divine nature and authority. Men who judge of him by hearsay, or by their own preconceptions, may think of Jesus as of an ordinary man; but this is not the case with those who "come and see," who allow him to make his own impression upon their minds. Such are found exclaiming, with the officers, "Never man spake like this Man!" with the disciples, "What manner of Man is this!" with Peter, "Thou art the Christ!" with this very Nathanael, to whom the words of the text were addressed, "Thou art the Son of God; thou art the King of Israel!" with the centurion at the Crucifixion, "Truly this was a righteous Man, this was the Son of God!" II. COME AND SEE WHAT CHRIST HAS DONE. 1. This test - a very reasonable one - may be applied in individual cases. What did Christ effect for Saul of Tarsus? Did he not change him from a zealous and narrow formalist into a man whose name has become the synonym for spirituality of religion, for breadth and catholicity of doctrine, for grandeur of plan and of hope with regard to this ransomed humanity? Did he not find Augustine a wilful and pleasure-seeking young man, who almost broke a pious mother's heart? and did he not transform him into a penitent, a saint, a mighty theologian, a holy power in the realm of human thought? What did Christ do for Luther? He visited him when he was depressed and hopeless because of the conscience of sin, spoke to him the word of peace, called and strengthened him to become the Reformer of half Christendom, the founder of an epoch of light and liberty for mankind. Such instances, to be found in the annals of the illustrious and influential among men, might be multiplied. But it is not only over the great and famous that the Divine Jesus has exercised his power. Among the poorest, the meanest, the feeblest, nay, the vilest, he has proved himself to be the Friend of sinners and the Brother of man. There is no circle of society in any Christian land where evidences of this kind do not abound. You need not go far to see what the Lord Christ can do; this you may learn at your own doors, and every day. 2. But the educated and well informed have within their reach a wider range of proof. The history of Christendom is written in a vast, an open book - a book which the intelligent, and those capable of taking a wide survey of human affairs, are at liberty to read. Secular historians have traced the influence of Christianity upon society, upon the code of morals, upon slavery, upon war, upon the position of woman in society, upon the education of the young, upon the treatment of the poor, the sick, the afflicted. No doubt, exaggeration has often distinguished the treatment of these matters by Christian advocates. Yet, in all fairness and candour, it must be admitted that a contrast between unchristian and Christian society yields results immensely in favour of our religion. Christ has been the chief Benefactor of the human race, has done more than any beside to ameliorate and to improve the conditions and to brighten the prospects of mankind. III. COME AND SEE WHAT CHRIST WILL DO FOR YOU. This is not a matter of speculation, but of practical moment and interest. It is well to form a just estimate of the character, the mission, the work, of the Son of God. But it is better to take the benefit which he offers to every believing hearer of his gospel. 1. See whether he can give you peace of conscience, by securing to you the pardon of sin, and acceptance with the God against whom you have sinned. This he professes to do; this multitudes will assure you he has done for them. If this is with you an urgent need, will it not be reasonable to put Christ to that test of experience to which he invites you? 2. See whether he can supply you with the highest law and the most sacred motive for the moral life. All human standards are imperfect, and no human principle is sufficient to ensure obedience. What no other can offer, the Saviour claims to impart, and it is reasonable to test his ability and his willingness to fulfil his promises. 3. See whether his fellowship and friendship can uphold and cheer you amidst the sorrows, temptations, and uncertainties of this earthly life. He says, "My grace is sufficient for you." Verify the assertion in your own experience. If he cannot supply this want, certain it is that none else can do so. 4. See whether the Lord Christ can vanquish death for you, and give you the assurance of a blessed immortality. Apart from him, the future is very dark; try his power to illumine that darkness with rays of heavenly light. APPLICATION. 1. Defenders and promulgators of Christianity will do well to address to their fellow men the invitation Philip addressed to Nathanael. If they cannot always answer men's cavils and objections, and satisfy men's intellectual difficulties, they can bring men face to face with Christ himself, and leave the interview to produce its own effects. Let men be encouraged to come, to see, and to judge for themselves. 2. The undecided hearers of the gospel may well accept the challenge here given. Why should they shrink from it? It is an opportunity which should not be neglected, an invitation which should not he refused. - T.
When thou wast under the fig-tree, I saw thee. I. Their CHARACTERS He understands.II. Their CONDUCT He observes. III. Their THOUGHTS He discerns. (T. Whitelaw, D. D.) I. WHAT THIS INCIDENT TEACHES US OF CHRIST. His Divinity. Let us leave the trite and well-trodden method of proving this, and try a simpler way. Jesus demands our adoration as more than man, and on the ground that He alone of all the minds that have lifted up the world with intelligence has the power of reading all men's thoughts and hearts and experiences through and through. The leaders of thought have never been equal to this. Had they even pretended to it ,hey would have been set down as miserable jugglers. A general knowledge of human nature is all that the acutest have attained. The limit of this is soon attained and is not always accurate. But here is a man who all through life knew what is in man. He wanted no information about the diseases He cured. He saw the lack of selfsacrifice in the young man. He judged faultlessly the Pharisees, Judas, Pilate, the faithless wife, the woman that was a sinner. How could He be a Saviour without knowing our real state? the Light of the world without its lying open to His inspection? the Judge without comprehending every secret motive, error, sin?II. WHAT THIS INCIDENT TEACHES US OF NATHANAEL AND OF THE BLESSING HE RECEIVED. 1. He was not a faultless character, but genuine, lowly, teachable, having a soul open to receive spiritual light. 2. The blessing imports —(1) That which falls on all genuine unconscious goodness that hides itself from men, and therefore is more precious to God. This is one of those new gracious ideas which the gospel brings into the world. Not only is righteousness independent of station or publicity, but it is acceptable to God and a sign of spiritual purity in the degree that it turns to God alone for its Approver.(2) Attainments are of slow growth. It needs time to form habits. But sincerity in the religious life is indispensable at the very outset. This was Nathanael's one promising, solid grace. Hence the encouragement held out to genuine repentance and the unsparing condemnation of hypocrisy.(3) The modest and faithful performance of a lower duty prepares the soul for the higher services and privileges. The man that was true under the fig tree afterwards sees angels of God, etc. (Bp. Huntington.) I. IT IS IN SECRET THAT TRUE RELIGION HAS ITS ORIGIN. Thus we perceive that the rise of religion in the soul must necessarily be out of sight. The new creation is accomplished by the secret agency of the Holy Spirit. The origin of great rivers is sometimes wrapped mystery; they rise in Borne inaccessible regions on which human eye has never gazed. For centuries the sources of the Mile were unknown; to discover them was the highest ambition of many an adventurous explorer; but till very recently every attempt had been of no avail. Indeed, the fountain-heads of some of our own rivers lie far away from the haunts of men. If you would trace the Severn to its source, you must ascend the height of Plinlimmon, and there, in a dreary, wild, secluded region, you will find the obscure fountain, where the noble river rises. Truly, this is not an unapt representation of the beginning of the Divine life in the soul.II. IT IS IN SECRET THAT TRUE RELIGION IS MOST IMPORTANT. This is manifest when we consider that — 1. Man is a lonely being. It may be a startling statement, but it is profoundly true. Between man and man there lies a wide distance; beyond a certain point they cannot approach each other; thus every one stands emphatically by himself. A casual visitor to a large town is frequently overwhelmed with a painful sense of loneliness. Man is alone in most of those circumstances which make up the sum of his existence. His thoughts and reflections, his hopes and fears, are for the most part unknown to his bosom friends. The stage of a theatre is generally so decorated as to present a very gorgeous appearance. You might imagine that those who move and talk upon it live in a kind of fairy land. Beau. tiful forms chatter and dance, amidst sunny groves and laughing streams. All this, however, gives you but a very erroneous idea of what those men and women are in real life. Still, were you allowed to go behind the scenes, where they retire after having played their parts, you might form a sounder estimate of their actual character; but the proceedings there are never beheld by the crowd of spectators who fill the house. But a man's religion follows him into the most retired places; it leaves its impress upon his most private actions; it forms and fashions his most secret meditations. 2. Religious declension invariably begins in secret. This shows how jealous we should always be of the integrity of our inner life. Think of a stream, which, as it winds its way along the meadow, supplies man and beast with its crystal waters. But one day it becomes suddenly thick and troubled. What can be the cause? Somebody has been tampering with the fountain-head. It is in secret that the foundation of our religion is laid. And if the foundation be not firm, the superstructure must be in danger. 3. We can form a more accurate judgment of our religion from our secret life than from anything else. There are two distinct spheres wherein a man's religion may be tested; namely, in public and in secret. Some profess religion from the love of praise — some from a baser motive still, the love of gain. But such motives as these can have no possible influence upon us in secret. III. TRUE RELIGION IN SECRET IS ACCOMPANIED BY TRUE RELIGION IN PUBLIC. We have a remarkable instance of this in the case of Nathanael. When called upon to act in public, he practised the principles which he cherished in secret. 1. He who has God's love in his heart cannot altogether hide the fact from others. Religion is not a latent principle, buried up in the depths of the soul; for it displays itself in works of righteousness before the world. 2. The secret life of man cannot but tell on his public life. If a man commune much with God in secret, he cannot be otherwise than God-like in public. Unconsciously to himself, he sheds abroad a powerful influence wherever he goes. (A. Rowlands, B. A.) Homiletic Magazine. I. RELIGION HAS A SECRET SIDE TOWARDS GOD, AS WELL AS AN OPEN SIGN TOWARDS MAN. There is a part of religion that is strictly private and personal. From the secret good in Nathanael we may draw the conclusion that there is more good in the world than we know, more good in men than we can see.II. THE SECRET SIDE OF RELIGION IS THE SURE TEST AND SIGN OF ITS REALITY. From Christ's words to Nathanael we may gather — 1. Christ bases His estimate of men upon what is inward rather than what is outward, upon what is secret and private rather than upon what is public and open. 2. Christ pursues a method of judgment with men far different from that taken by the world. 3. The secret side of religion is the surest sign of its reality, because free from many evils which often are associated with the public and open. III. THE SECRET SIGN OF RELIGION HERE SHALL BECOME THE OPEN SIDE HEREAFTER. Christ honoured it in Nathanael, and, to the amazement of the man, made it known. He will recognize and honour and make known the secret goodness of all His servants by and by. Sometimes the secret life of religion becomes openly known here. Hereafter comes the grand and complete revelation. "Your Father, that seeth in secret, shall reward you openly." In religion, and in the service of Christ, let every man be true to his own nature. Let no man despise his brother because his brother is not as himself. Let Nathanael be Nathanael, and let Peter be Peter. Behind our open life and public duties let there be a secret life with God, of thought and prayer. (Homiletic Magazine.) Homiletic Magazine. There is an analogy between what is here said at the opening of the Gospel and what is written at the opening of the Old Testament of the law in the Book of Genesis.I. The two portions of Scripture REPRESENT THE REIGNING PRINCIPLES OF THE TWO DISPENSATIONS, EACH BY A TYPICAL OCCURRENCE ON ITS THRESHOLD. 1. There, at the garden of Eden, man a transgressor, conscious of his guilt, hides himself under the leaves of a tree to escape the punishment he deserves and dreads, and there the eye of the Almighty searches him out with a summons to judgment. 2. Here, at the introduction of the Gospel, just when the Lamb of God appears to take away the world's sin, man seeks the same covering, not to hide himself, from God, but to draw near to Him for communion; and here the same searching eye discovers him, not for rebuke, but for encouragement and blessing. Adam was ashamed and hid himself; in Nathanael there was no shame needing to be hid. II. THE TWO CHARACTERISTIC MOTIVE POWERS OF THE TWO PARTS OF REVELATION, both necessary, the terror of the law, alarming and rousing the conscience, and the attraction of grace moving and melting the heart. Not a jot or a tittle passes from the law till all is fulfilled, because conscience burns in us with its perpetual fire, and in his weakness and self-love every man needs to know that "the soul that sinneth, it shall die," yet none the less are we Christians to be mindful that we live under the new dominion of mercy, when no faintest movement of faith is forgotten, and no retiring act of holy obedience is unnoticed and unrewarded. (Homiletic Magazine.) Mission to the Jews from Scotland. The advantages of the fig tree as a shade are shown in the following: "As we approached, one of the camel-drivers, pointing to a cluster of six large fig trees, cried out, 'Tacht etteen,' — under the fig tree? And soon we felt the pleasantness of this shade; for there is something peculiarly delightful in the shade of the fig tree. It is far superior to the shade of a tent, and perhaps even to the shadow of a rock, since not only does the mass of heavy foliage completely exclude the rays of the sun, but the traveller finds under it a peculiar coolness arising from the air gently creeping through the branches. Hence the force of the Scripture expression, 'When thou wast under the fig tree.'"(Mission to the Jews from Scotland.) People Andrew, Cephas, Elias, Elijah, Esaias, Isaiah, Jesus, John, Jona, Jonah, Jonas, Joseph, Levites, Nathanael, Peter, Philip, SimonPlaces Bethany Beyond Jordan, Bethsaida, Galilee, Jordan River, NazarethTopics Calling, Fig, Fig-tree, Nathanael, Nathan'a-el, Philip, Philip's, Says, Talking, Tree, Wast, WhenceOutline 1. The divinity, humanity, office, and incarnation of Jesus Christ.15. The testimony of John. 39. The calling of Simon and Andrew, Philip and Nathanael Dictionary of Bible Themes John 1:47-48 2054 Christ, mind of Library GraceEversley. 1856. St. John i. 16, 17. "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." I wish you to mind particularly this word GRACE. You meet it very often in the Bible. You hear often said, The grace of our Lord Jesus Christ be with you all. Now, what does this word grace mean? It is really worth your while to know; for if a man or a woman has not grace, they will be very unhappy people, and very disagreeable … Charles Kingsley—All Saints' Day and Other Sermons June 25 Morning January 20 Morning September 24 Evening October 21 Morning March 12 Morning November 21 Evening February 23 Morning April 28 Morning May 29 Morning January 16 Evening May 19 Evening November 15 Morning March 8 Morning March 20 Morning October 11 Evening February 26 Morning May 24 Evening November 12 Morning December 23 Morning June 24 Evening February 15 Morning The Son of Thunder 'Three Tabernacles' Links John 1:48 NIVJohn 1:48 NLT John 1:48 ESV John 1:48 NASB John 1:48 KJV John 1:48 Bible Apps John 1:48 Parallel John 1:48 Biblia Paralela John 1:48 Chinese Bible John 1:48 French Bible John 1:48 German Bible John 1:48 Commentaries Bible Hub |
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