The Meaning of John 1:45 Explained

John 1:45

KJV: 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.

YLT: Philip findeth Nathanael, and saith to him, 'Him of whom Moses wrote in the Law, and the prophets, we have found, Jesus the son of Joseph, who is from Nazareth;'

Darby: Philip finds Nathanael, and says to him, We have found him of whom Moses wrote in the law, and the prophets, Jesus, the son of Joseph, who is from Nazareth.

ASV: Philip findeth Nathanael, and saith unto him, We have found him, of whom Moses in the law, and the prophets, wrote, Jesus of Nazareth, the son of Joseph.

KJV Reverse Interlinear

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. 

What does John 1:45 Mean?

Verse Meaning

Philip then brought his friend Nathanael (meaning "God has given" or "given of God," modern Theodore) to Jesus. Some commentators identify Nathanael with Bartholomew (cf. Matthew 10:3; Mark 3:18; Luke 6:14). However there is no convincing reason to equate these two men. The witness continued to spread through the most normal lines of communication, namely, friend to friend, as it still does.
The prophecies to which Philip referred may have included Deuteronomy 18:15-19; Isaiah 53; Daniel 7:13; Micah 5:2; and Zechariah 9:9. These and others spoke of the Messiah. This suggests that the early disciples understood messiahship in the light of the Old Testament background rather than only in a political sense. [1] Philip described Jesus as Joseph"s Song of Solomon , which is how people knew Him before they learned that He was the Son of God ( John 1:49).
"In one sense it is legitimate to view Jesus" disciples in the gospel of John (with the exception of Judas Iscariot) as believers in Him from near the beginning of His public ministry. In another sense, however, it is also clear that the disciples" faith in Jesus grew and developed as they observed the progress of His public ministry. The course of this development may be traced in the gospel of John." [2]

Context Summary

John 1:43-51 - The Doubter Becomes A Disciple
The Apostles were attracted to the Master in different ways. Some came to Him through preaching, as when John proclaimed His rank and sacrifice. Others were brought through human relationships. The record does not say how many Andrew brought to Jesus, but we are told that he at least brought his own brother. Others were brought by the Master's direct personal influence-he findeth Philip. Still others were brought by the call and ties of friendship, following on a long course of previous preparation. Philip had often crossed the hills that separated the Lake from Cana, where Nathanael dwelt, and the two would earnestly discuss the signs of the time: the desperate straits of their country, the preaching of the Baptist, and the Messiah's advent. The guileless Israelite would sit beneath his favorite fig-tree, pondering over the things which Moses and the prophets had written. It was not difficult to win such a man, when Philip broke in on him with the news of their discovery.
Jesus is always showing us greater things, John 1:50. He leads His disciples onward and upward, for He is Himself the ladder of ascent to God. [source]

Chapter Summary: John 1

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

Greek Commentary for John 1:45

Philip findeth [ευρισκει Πιλιππος]
Dramatic present again. Philip carries on the work. One wins one. If that glorious beginning had only kept on! Now it takes a hundred to win one. Nathaniel It is a Hebrew name meaning “God has given” like the Greek Τεοδορε — Theodore (Gift of God). He was from Cana of Galilee (John 21:2), not far from Bethsaida and so known to Philip. His name does not occur in the Synoptics while Bartholomew (a patronymic, ευρηκαμεν — Bar Tholmai) does not appear in John. They are almost certainly two names of the same man. Philip uses Μεσσιαν — heurēkamen (John 1:41) also to Nathanael and so unites himself with the circle of believers, but instead of ον — Messian describes him “of whom More exactly, “Jesus, son of Joseph, the one from Nazareth.” Jesus passed as son (no article in the Greek) of Joseph, though John has just described him as “God-only Begotten” in John 1:18, but certainly Philip could not know this. Bernard terms this part “the irony of St. John” for he is sure that his readers will agree with him as to the real deity of Jesus Christ. These details were probably meant to interest Nathanael. [source]
Nathanael []
Probably the same as Bartholomew. See on Bartholomew, Mark 3:18. [source]
Moses in the law, etc. []
Note the circumstantial detail of this confession as compared with Andrew's (John 1:42). [source]

Reverse Greek Commentary Search for John 1:45

Luke 4:22 And wondered [και εταυμαζον]
Imperfect active also, perhaps inchoative also. They began to marvel as he proceeded with his address. This verb is an old one and common in the Gospels for the attitude of the people towards Jesus.At the words of grace (επι τοις λογοις της χαριτος — epi tois logois tēs charitos). See note on Luke 1:30; and the note on Luke 2:52 for this wonderful word charis so full of meaning and so often in the N.T. The genitive case (case of genus or kind) here means that the words that came out of the mouth of Jesus in a steady stream (present tense, ekporeuomenois) were marked by fascination and charm. They were “winning words” as the context makes plain, though they were also “gracious” in the Pauline sense of “grace.” There is no necessary antithesis in the ideas of graceful and gracious in these words of Jesus.Is not this Joseph‘s son? Witness and wonder gave way to bewilderment as they began to explain to themselves the situation. The use of εκπορευομενοις — ouchi intensive form of Ουχι υιος εστιν Ιωσηπ ουτοσ — ouk in a question expects the answer “yes.” Jesus passed in Nazareth as the son of Joseph as Luke presents him in Luke 3:23. He does not stop here to correct this misconception because the truth has been already amply presented in Luke 1:28-38; Luke 2:49. This popular conception of Jesus as the son of Joseph appears also in John 1:45. The puzzle of the people was due to their previous knowledge of Jesus as the carpenter (Mark 6:3; the carpenter‘s son, Matthew 13:55). For him now to appear as the Messiah in Nazareth where he had lived and laboured as the carpenter was a phenomenon impossible to credit on sober reflection. So the mood of wonder and praise quickly turned with whispers and nods and even scowls to doubt and hostility, a rapid and radical transformation of emotion in the audience. [source]
Luke 4:22 Is not this Joseph‘s son? [χαρις]
Witness and wonder gave way to bewilderment as they began to explain to themselves the situation. The use of εκπορευομενοις — ouchi intensive form of Ουχι υιος εστιν Ιωσηπ ουτοσ — ouk in a question expects the answer “yes.” Jesus passed in Nazareth as the son of Joseph as Luke presents him in Luke 3:23. He does not stop here to correct this misconception because the truth has been already amply presented in Luke 1:28-38; Luke 2:49. This popular conception of Jesus as the son of Joseph appears also in John 1:45. The puzzle of the people was due to their previous knowledge of Jesus as the carpenter (Mark 6:3; the carpenter‘s son, Matthew 13:55). For him now to appear as the Messiah in Nazareth where he had lived and laboured as the carpenter was a phenomenon impossible to credit on sober reflection. So the mood of wonder and praise quickly turned with whispers and nods and even scowls to doubt and hostility, a rapid and radical transformation of emotion in the audience. [source]
John 12:22 Philip - Andrew []
They appear together in John 1:45; John 6:7, John 6:8. Compare Mark 3:18. [source]
John 1:24 They which were sent were [εὐθύνατε τὴν ὁδον]
Literally, those having been sent were. But the best texts omit the article, so that the remaining words form the pluperfect passive: “they had been sent from the Pharisees.” This addition of an explanatory circumstance is characteristic of John. Compare John 1:41, John 1:45; John 9:14; John 11:5, John 11:18; John 13:23. [source]
John 1:49 Thou art the Son of God [συ ει ο υιος του τεου]
Whether Nathanael had heard the Baptist say this of Jesus (John 1:34) we do not know, apparently not, but Nathanael was a student of the Old Testament as Philip implied (John 1:45) and was quick to put together his knowledge, the statement of Philip, and the manifest supernatural knowledge of Jesus as just shown. There is no reason for toning down the noble confession of Nathanael in the light of Christ‘s claim in John 1:51. Cf. the confession of Peter in John 6:69; Matthew 16:16 and Martha‘s in John 11:27. Nathanael goes further. Thou art King of Israel To us this seems an anti-climax, but not so to Nathanael for both are Messianic titles in Psalm 2:1-12 and Jesus is greeted in the Triumphal Entry as the King of Israel (John 12:13). [source]
John 11:1 Was sick [ην αστενων]
Periphrastic imperfect active of αστενεω — astheneō old verb (from αστενης — asthenēs α — a privative, and στενος — sthenos strength). Lazarus See note on Luke 16:20 for the name of another man in the parable, a shortened form of Eleazer, only other N.T. use, but in Josephus and rabbinical writings. No connexion between this Lazarus and the one in the parable. Of Bethany Use of apo as in John 1:44 Philip of Bethsaida and John 1:45 Joseph of Nazareth. This Bethany is about two miles (John 11:18) east of Jerusalem on the south-east slope of Olivet and is now called El Azariyeh, from the name Lazarus. Jesus is still apparently at the other Bethany beyond Jordan (John 10:40). It is doubtful if a distinction is meant here by απο ητανιας — apo and απο — ek between Bethany as the residence and some other village Note εκ της κωμης — Marthas not Μαριας και Μαρτας — Marthēs for the genitive. Elsewhere (John 11:19; Luke 10:38) Martha comes first as the mistress and hostess. The two sisters are named for further identification of Lazarus. Martha was apparently the elder sister (John 11:5, John 11:19; Luke 10:38.). “The identification of Mary with Mary Magdalene is a mere conjecture supported by no direct evidence, and opposed to the general tenor of the Gospels” (Westcott). [source]
John 5:14 Findeth him [ευρισκει αυτον]
Dramatic present as in John 1:45, possibly after search as in John 9:35. Sin no more “No longer go on sinning.” Present active imperative with μηκετι — mēketi a clear implication that disease was due to personal sin as is so often the case. Jesus used the same words to the woman taken in adultery in the spurious passage (John 8:11). He had suffered for 38 years. All sickness is not due to personal sin (John 9:3), but much is and nature is a hard paymaster. Jesus is here living up to his name (Matthew 1:21). Lest a worse thing befall thee Negative final clause with second aorist middle subjunctive of γινομαι — ginomai Χειρον — Cheiron is comparative of κακος — kakos bad. Worse than the illness of 38 years, bad as that is. He will now be sinning against knowledge. [source]

What do the individual words in John 1:45 mean?

Finds Philip - Nathanael and says to him [Him] whom wrote of Moses in the Law also the prophets we have found Jesus son - of Joseph of Nazareth
Εὑρίσκει Φίλιππος τὸν Ναθαναὴλ καὶ λέγει αὐτῷ Ὃν ἔγραψεν Μωϋσῆς ἐν τῷ νόμῳ καὶ οἱ προφῆται εὑρήκαμεν Ἰησοῦν υἱὸν τοῦ Ἰωσὴφ ἀπὸ Ναζαρέτ

Εὑρίσκει  Finds 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: εὑρίσκω  
Sense: to come upon, hit upon, to meet with.
Φίλιππος  Philip 
Parse: Noun, Nominative Masculine Singular
Root: Φίλιππος  
Sense: an apostle of Christ.
τὸν  - 
Parse: Article, Accusative Masculine Singular
Root:  
Sense: this, that, these, etc.
Ναθαναὴλ  Nathanael 
Parse: Noun, Accusative Masculine Singular
Root: Ναθαναήλ  
Sense: an intimate disciple of Jesus Christ, he is commonly thought to be the same person as Bartholomew.
λέγει  says 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: λέγω 
Sense: to say, to speak.
αὐτῷ  to  him 
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
Ὃν  [Him]  whom 
Parse: Personal / Relative Pronoun, Accusative Masculine Singular
Root: ὅς 
Sense: who, which, what, that.
ἔγραψεν  wrote  of 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: γράφω 
Sense: to write, with reference to the form of the letters.
Μωϋσῆς  Moses 
Parse: Noun, Nominative Masculine Singular
Root: Μωσεύς 
Sense: the legislator of the Jewish people and in a certain sense the founder of the Jewish religion.
νόμῳ  Law 
Parse: Noun, Dative Masculine Singular
Root: νόμος  
Sense: anything established, anything received by usage, a custom, a law, a command.
καὶ  also 
Parse: Conjunction
Root: καί  
Sense: and, also, even, indeed, but.
προφῆται  prophets 
Parse: Noun, Nominative Masculine Plural
Root: προφήτης  
Sense: in Greek writings, an interpreter of oracles or of other hidden things.
εὑρήκαμεν  we  have  found 
Parse: Verb, Perfect Indicative Active, 1st Person Plural
Root: εὑρίσκω  
Sense: to come upon, hit upon, to meet with.
Ἰησοῦν  Jesus 
Parse: Noun, Accusative Masculine Singular
Root: Ἰησοῦς  
Sense: Joshua was the famous captain of the Israelites, Moses’ successor.
υἱὸν  son 
Parse: Noun, Accusative Masculine Singular
Root: υἱός  
Sense: a son.
τοῦ  - 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
Ἰωσὴφ  of  Joseph 
Parse: Noun, Genitive Masculine Singular
Root: Ἰωσήφ 
Sense: the patriarch, the eleventh son of Jacob.
Ναζαρέτ  Nazareth 
Parse: Noun, Genitive Feminine Singular
Root: Ναζαρά 
Sense: the ordinary residence and home town of Christ.