The OT closes with the prophecy of Malachi [4:5] that the Lord God would send Elijah the prophet before the appearance of Messiah.
Four hundred years go by until the Lord sends John the Baptist whom Jesus said was the fulfillment of Malachi’s prophecy and that John the Baptist is the Elijah that was to come.
John is the voice crying in the wilderness: make straight the way of the Lord.
This simply means that the Messiah has come as the OT Scriptures had promised. About three hundred years before Malachi the prophet Isaiah [7:14] said that the Messiah would be a Man and born of a virgin and the prophet Micah [5:2] said that Messiah would be born in Bethlehem.
The Bible is very clear that these prophecies and every other prophecy in the OT about Messiah were fulfilled in Jesus of Nazareth who is the Christ.
Galatians 4:4-5
4 But when the fullness of the time had come, God sent forth His Son, born of a woman, born under the law,
5 to redeem those who were under the law, that we might receive the adoption as sons.
The Gospel of John declares that the second person of the Holy Trinity who is called the Word [1:1] became flesh and dwelt among us [1:14].
We have already dealt with the incarnation and the virgin birth of the Son of God of who is Jesus Christ. Then we discussed the significance of John the Baptist. John the Baptist was sent by God to announce the arrival of Messiah and to declare the end of the OT system of worship. The day of animal sacrifices is over; national Israel has completely failed and is rejected by God even as the Jewish leaders rejected the Messiah:
“Behold the Lamb of God!”
In today’s message we will study the first disciples of Christ. We can learn a great deal about how God deals with men as we study the men that Jesus called to be His first witnesses.
There are three things that I want to cover from our text today.
The significance of the expression of the “days” [1:29, 35, 43].
The first disciples whom Jesus called.
The meaning of verses 50-51.
Let’s read the text:
John 1:35-51
35 Again, the next day, John stood with two of his disciples.
36 And looking at Jesus as He walked, he said, "Behold the Lamb of God!"
37 The two disciples heard him speak, and they followed Jesus.
38 Then Jesus turned, and seeing them following, said to them, "What do you seek?"
They said to Him, "Rabbi" (which is to say, when translated, Teacher), "where are You staying?"
39 He said to them, "Come and see." They came and saw where He was staying, and remained with Him that day (now it was about the tenth hour).
40 One of the two who heard John speak, and followed Him, was Andrew, Simon Peter's brother.
41 He first found his own brother Simon, and said to him, "We have found the Messiah" (which is translated, the Christ).
42 And he brought him to Jesus.
Now when Jesus looked at him, He said, "You are Simon the son of Jonah. You shall be called Cephas" (which is translated, A Stone).
43 The following day Jesus wanted to go to Galilee, and He found Philip and said to him, "Follow Me."
44 Now Philip was from Bethsaida, the city of Andrew and Peter.
45 Philip found Nathanael and said to him, "We have found Him of whom Moses in the law, and also the prophets, wrote — Jesus of Nazareth, the son of Joseph."
46 And Nathanael said to him, "Can anything good come out of Nazareth?"
Philip said to him, "Come and see."
47 Jesus saw Nathanael coming toward Him, and said of him, "Behold, an Israelite indeed, in whom is no deceit!"
48 Nathanael said to Him, "How do You know me?"
Jesus answered and said to him, "Before Philip called you, when you were under the fig tree, I saw you."
49 Nathanael answered and said to Him, "Rabbi, You are the Son of God! You are the King of Israel!"
50 Jesus answered and said to him, "Because I said to you, 'I saw you under the fig tree,' do you believe? You will see greater things than these."
51 And He said to him, "Most assuredly, I say to you, hereafter you shall see heaven open, and the angels of God ascending and descending upon the Son of Man."
First: The significance of the expression of the “days”[1:29, 35, 43]
Arthur Pink’s exposition of John’s Gospel is very good.
Mr. Pink takes the view that there are three days involved in 1:19, 29, and 35. According to Mr. Pink the first day [19-28] represents the OT system with priests and Levites and spiritual blindness and their questions about Elijah and the Prophet.
The next day [29-34], according to Mr. Pink, represents Christ’s public ministry with John pointing out Jesus as the Lamb of God whom the Jews rejected.
The third day, “again the next day,” [35-43], according to Mr. Pink, is the Christian times. Everything is pointed to Christ with His disciples.
But Mr. Pink does not adequately deal with verse 43, “The following day…”
John’s Gospel is indeed a spiritual book with many lessons that show us the relationship between the old economy and the New Covenant that is being revealed openly for the first time.
And so I am more satisfied with Mr. Charles Alexander’s who says this is a “Holy Week”. Much of my outline today is from Mr. Alexander’s commentary on John’s Gospel.
John opens with a reminder of the Creation week in which the Word created everything that is not God in six days and then He rested on the seventh day.
This is a second week, not in chronological time of course, but it is the week that opens Christ’s public ministry.
The first day of the “Holy Week” is when the altercation takes place between the Baptist and the emissaries sent from Jerusalem to interrogate him as to his ministry and credentials.
John 1:22-27
22 Then they said to him, "Who are you, that we may give an answer to those who sent us? What do you say about yourself?"
23 He said: "I am'The voice of one crying in the wilderness:'Make straight the way of the LORD,"' as the prophet Isaiah said."
24 Now those who were sent were from the Pharisees.
25 And they asked him, saying, "Why then do you baptize if you are not the Christ, nor Elijah, nor the Prophet?"
26 John answered them, saying, "I baptize with water, but there stands One among you whom you do not know.
27 It is He who, coming after me, is preferred before me, whose sandal strap I am not worthy to loose."
In his answer, “whom you do not know”, John is declaring that part of his ministry is to separate between Israel and Israel, between Jew and Jew.
There was an Israel that would never recognize their King. There is an inner Israel, an election of grace, by whom He would be known. Moreover, says the preacher, your King stands here on this very spot, and I have baptized Him. I was foreordained to this ministry, He was before me, for He was from the beginning and yet you know Him not.
Day two of the “Holy Week” is “the next day” [29] where John sees Jesus coming toward him and he declares, "Behold! The Lamb of God who takes away the sin of the world!”
This is a remarkable declaration, a “Behold!”, of the person of Christ. He is the fulfillment of the OT sacrificial system.
It should not be necessary for me to explain how John uses the word “world” and what the word “world” usually means. To the Jew, all the peoples of the earth were divided between Jew and non-Jew, whom they called the Gentiles or the nations. Jesus is the only Savior of Jew and non-Jew alike. And so Jesus, in that sense, is the Savior of the “world.”
If you insist that the eternal purpose of Christ was to be the propitiation for all the sins of every individual who ever lived then you must face the dilemma of His being an abject failure or else deny the existence of an eternal hell.
Day three of the “Holy Week” [35-42] records the calling of the first two disciples, John [who is not named] and Andrew, to whom the Baptist points out the Savior and says again, "Behold! The Lamb of God!”
To the mind of these two men when they heard “The Lamb of God!” would flash Abel’s acceptable offering, Abraham’s relief to see the day of Christ when an offering is provided by God as the Substitute for Isaac, the first Passover in Egypt, and all the sacrifices made in the tabernacle and in the temple. What does this mean?
Here indeed is the “The Lamb of God!”
The old economy is passing away and here is your Messiah!
Day four of the “Holy Week” records the calling of Philip and Nathanael [43-51], which we will examine today.
The “Holy Week” is completed three days later on the “third day” following, at the marriage in Cana [2:1].
This “Holy Week” opens the public ministry of Jesus of Nazareth. Jesus knew from His youth that He must be about His Father’s business. Mary and Joseph had been told by Gabriel who this Word incarnate is. And now the world is about to see and hear that Christ Jesus has come into the world to save sinners. He most surely is not a failure. He will see the travail of His soul and He will be satisfied!
That is, I believe, the significance of the “days.”
In the second place today, let’s examine:
The first disciples whom Jesus called.
The first disciples all came from Galilee attracted by the ministry of John the Baptist. Our text records the first five disciples: John, the writer of this gospel, is the unnamed disciple in verse 35, Andrew, Peter, Philip, and Nathanael [who is also called Bartholomew, or son of Tholmai].
John did not baptize in Galilee but only in Judea, three days journey to the south. These men had left their homes to join the ministry of John the Baptist. I will not get too exercised over the use of this passage as an adventure by Christ in personal evangelism. It should be obvious that these men were already converted by the preaching of John.
My understanding is that these men were already converted as far as their understanding of the OT economy could take them. They were yet to learn about Jesus of Nazareth but they no doubt believed the same gospel, as did Abraham.
This is the first public declaration of Jesus as the Messiah. John the Baptist is the only man on earth who is qualified to identify and point out Christ as the Savior of the world. See Andrew’s declaration to Peter:
"We have found the Messiah" (which is translated, the Christ).
Can you grasp the significance of this statement to the mind of an elect Jew?
It is the third day of that “Holy Week” and for the second time the Baptist proclaims, "Behold! The Lamb of God!”
John the Baptist has now fulfilled his prophetic purpose as he points Andrew and John to the Mediator of the New Covenant. They leave their OT instructor, for his work is done, and turn to the Christ, and “they followed Jesus.”
Then Jesus turned, and seeing them following, said to them, "What do you seek?"
What do you seek indeed!
Here are two men who represent the church in the OT who could only look forward to everything the OT symbolized and now they are looking at the “The Lamb of God!”
They said to Him, "Rabbi" (which is to say, when translated, Teacher), "where are You staying?"
John explains that Rabbi means Master or Teacher.
Lord Jesus, wherever you are is where we want to be. Where are You staying? And His divine reply is: “Come and see.”
Do not miss the depth and importance of Jesus’ answer. This is so much more that a mere invitation to a night’s lodging.
“Come and see” The glory of God manifested in His Son.
“Come and see.” The works of God!
“Come and see.” Christ heal the sick, give sight to the blind, raise the dead.
“Come and see.”
Christ’s “Come and see” denotes Psalm 46:
8 Come, behold the works of the LORD,
10 Be still, and know that I am God;
I will be exalted among the nations,
I will be exalted in the earth!
11 The LORD of hosts is with us;
The God of Jacob is our refuge.
Jesus will again say the words “Come and see” at the close of the written Word in Revelation:
Revelation 6:1-2
1 Now I saw when the Lamb opened one of the seals; and I heard one of the four living creatures saying with a voice like thunder, "Come and see."
2 And I looked, and behold, a white horse. He who sat on it had a bow; and a crown was given to him, and he went out conquering and to conquer.
From Genesis to Revelation God’s children are invited to “Come and see”.
It was the “tenth hour” which translates to 10 am in Romans time, which is the same clock we use as our time. In Hebrew time it is 4 pm. John typically uses Romans time.
“Come and see”. Andrew has seen enough!
Andrew finds his brother Simon:
"We have found the Messiah" (which is translated, the Christ). 42 And he brought him to Jesus.
Jesus needs no introduction to any man.
Now when Jesus looked at him, He said, "You are Simon the son of Jonah. You shall be called Cephas" (which is translated, A Stone).
Jesus gives Simon [Hebrew] Peter the name by which he must be hereafter known. Cephas in Aramaic and Peter in Greek are identical and mean a stone, a rock.
Matthew 16:13-18
13 When Jesus came into the region of Caesarea Philippi, He asked His disciples, saying, "Who do men say that I, the Son of Man, am?"
14 So they said, "Some say John the Baptist, some Elijah, and others Jeremiah or one of the prophets."
15 He said to them, "But who do you say that I am?"
16 Simon Peter answered and said, "You are the Christ, the Son of the living God."
17 Jesus answered and said to him, "Blessed are you, Simon Bar-Jonah, for flesh and blood has not revealed this to you, but My Father who is in heaven.
18 And I also say to you that you are Peter, and on this rock I will build My church, and the gates of Hades shall not prevail against it.
The truth of what Peter answered is the Rock upon which the church is built, surely not the person of Peter!
But why is Peter reminded that his father is Simon, son of Jonah?
He is reminded through his father’s name of that other Jonah [you will recall our recent series on Jonah], who was the sign of the authority of Jesus, that prophet who was a missionary to the Gentiles as Peter will be when he is sent to Cornelius the centurion as is recorded in Acts 10.
Jesus finds Philip and says to him, “Follow Me.”
Philip, Andrew, and Peter are from a nothing town and are they are nobodies but God does not choose His people based on their renown or intellect.
1 Corinthians 1:26-31
26 For you see your calling, brethren, that not many wise according to the flesh, not many mighty, not many noble, are called.
27 But God has chosen the foolish things of the world to put to shame the wise, and God has chosen the weak things of the world to put to shame the things which are mighty;
28 and the base things of the world and the things which are despised God has chosen, and the things which are not, to bring to nothing the things that are,
29 that no flesh should glory in His presence.
30 But of Him you are in Christ Jesus, who became for us wisdom from God — and righteousness and sanctification and redemption —
31 that, as it is written, "He who glories, let him glory in the LORD."
So Philip finds Nathanael:
45 Philip found Nathanael and said to him, "We have found Him of whom Moses in the law, and also the prophets, wrote — Jesus of Nazareth, the son of Joseph."
46 And Nathanael said to him, "Can anything good come out of Nazareth?"
Philip said to him, "Come and see."
It is clear from Philip’s answer to Nathanael’s slur that he, i.e., Philip, has quickly learned who Jesus is. He uses the words of Jesus, "Come and see."
Nazareth, as its name denotes, was the city of the despised and rejected.
NAZARETH - The disrepute in which Nazareth stood (John 1:46) has generally been attributed to the Galileans' lack of culture and rude dialect; but Nathanael, who asked, "Can any good thing come out of Nazareth?" was himself a Galilean. It would seem probable that "good" must be taken in an ethical sense and that the people of Nazareth had a bad name among their neighbors for irreligion or some laxity of morals.
(from The New Unger's Bible Dictionary.
Originally published by Moody Press of Chicago, Illinois. Copyright (c) 1988.)
If out of Galilee no prophet had arisen, how much less would it be expected that from Nazareth, the Word of God should arise?
Jesus saw Nathanael coming toward Him, and said of him, "Behold, an Israelite indeed, in whom is no deceit!"
Please do not miss the fact that Jesus speaks first to Nathanael. That is always the order. God speaks before man. Jesus knew Nathanael before the foundation of the world for there is no time with God. But now Jesus speaks to Nathanael:
"Behold, an Israelite indeed, in whom is no deceit!"
The Lord is quoting Psalm 32:2
Blessed is the man to whom the LORD does not impute iniquity,
And in whose spirit there is no deceit.
This psalm makes the distinction between the two Israel’s - Israel after the flesh and Israel after the spirit.
Paul also quotes Psalm 32:2 in Romans Four in his proof of “imputed righteousness” or justification by faith apart from works.
"Behold, an Israelite indeed, in whom is no deceit!"
Nathanael was not without sin, but without guile or hypocrisy. The true Israelite does not hide his sin. The distinction is between elect Israel, which humbly confesses its sins and repents and the Pharisee who covers his sins with self-righteousness and hypocrisy.
Nathanael belongs to elect Israel and Jesus says he is “an Israelite indeed!”
Nathanael said to Him, "How do You know me?"
Jesus answered and said to him, "Before Philip called you, when you were under the fig tree, I saw you."
49 Nathanael answered and said to Him, "Rabbi, You are the Son of God! You are the King of Israel!"
50 Jesus answered and said to him, "Because I said to you, 'I saw you under the fig tree,' do you believe? You will see greater things than these."
The Son of God in the person of Jesus of Nazareth gives the omniscient reply to Nathanael’s incredulous question.
What was there in the words, "Before Philip called you, when you were under the fig tree, I saw you." Which so astonished Nathanael to cause him to cry out,
"Rabbi, You are the Son of God! You are the King of Israel!"
Yes, Jesus is omniscient, but still what was Nathanael doing under the fig tree that Jesus observed? Nathanael’s response is almost creedal in tone.
In Micah 4:4 and Zechariah 3:10 to sit under a fig tree is a reference to peace and plenty in the time of Messiah. These are references to the time of Messiah and Nathanael recognizes that this is no ordinary teacher; this is the Son of God!
Micah 4:1-5
1 Now it shall come to pass in the latter days That the mountain of the LORD's house Shall be established on the top of the mountains, And shall be exalted above the hills; And peoples shall flow to it.
2 Many nations shall come and say, "Come, and let us go up to the mountain of the LORD, To the house of the God of Jacob; He will teach us His ways, And we shall walk in His paths. "For out of Zion the law shall go forth, And the word of the LORD from Jerusalem.
3 He shall judge between many peoples, And rebuke strong nations afar off; They shall beat their swords into plowshares, And their spears into pruning hooks; Nation shall not lift up sword against nation, Neither shall they learn war anymore.
4 But everyone shall sit under his vine and under his fig tree, And no one shall make them afraid; For the mouth of the LORD of hosts has spoken.
5 For all people walk each in the name of his god, But we will walk in the name of the LORD our God Forever and ever.
Zechariah 3:8-10
8'Hear, O Joshua, the high priest,
You and your companions who sit before you,
For they are a wondrous sign;
For behold, I am bringing forth My Servant the BRANCH.
9 For behold, the stone
That I have laid before Joshua:
Upon the stone are seven eyes.
Behold, I will engrave its inscription,'
Says the LORD of hosts,
'And I will remove the iniquity of that land in one day.
10 In that day,' says the LORD of hosts,
'Everyone will invite his neighbor
Under his vine and under his fig tree.'"
You might find it to be an interesting Bible study to research the fig tree in the Bible. It was fig leaves that Adam and Eve used to make aprons to try to hide their shame.
In the OT the fig tree was a place of meditation and rest. It is one of the symbols of the divine covenant. No doubt there was in Nathanael’s case, an actual fig tree, but the scene is nonetheless prophetic.
"Rabbi, You are the Son of God! You are the King of Israel!"
Finally, The meaning of verse 50-51.
50 Jesus answered and said to him, "Because I said to you, 'I saw you under the fig tree,' do you believe? You will see greater things than these."
51 And He said to him, "Most assuredly, I say to you, hereafter you shall see heaven open, and the angels of God ascending and descending upon the Son of Man."
Did Nathanael already believe because the Lord said to him, “I saw you under the fig tree”? An Israelite indeed! A true Jew! He would see greater things than these. He would see as Jacob saw at Bethel, heaven opened, and the angels of God ascending and descending upon the Son of Man.
Christ has now revealed Himself to these first few of the men who would later be called to be apostles. The vision of angels ascending and descending upon the Son of Man denotes the incarnation. God is with men.
The “ladder” that Jacob saw becomes the vision of Christ Himself wearing our humanity as our true Mediator. The One who stands in the gap between God and man. The Word is the true communication between heaven and earth, once broken by sin, and now fully re-established in Christ.
Here is the King of elect Israel!
True Israel in whom there is no hypocrisy, or fraud, or false notions of human merit.
Are you an Israelite in who there is no deceit?
Jeremiah wrote in 17:9:
The heart is deceitful above all things,
And desperately wicked;
Who can know it?
Has Christ been revealed to your deceitful and desperately wicked heart?
If you do not believe that Jeremiah’s words are a description of your heart then you are not yet a true Israelite. You are not like Nathanael who is without hypocrisy.
Amen
Sola Scriptura 
