The True Israelite
Behold, an Israelite, indeed, in whom is no guile. — John i. 47.
Nathanael, to whom our text refers, was of Galilee, of the town of Cana; and though a good man, was not without his prejudices; for when Philip, after having seen Jesus, accosted him, saying, “We have found him of whom Moses in the law, and the prophets did write, Jesus of Nazareth, the son of Joseph;” Nathanael replied, “Can there any good thing come out of Nazareth?” Philip persuaded that nothing else was necessary to remove his friend’s prejudices than a personal interview with Jesus, invited him to go with him, and see the remarkable person of whom he spake. With this invitation, Nathanael immediately complied. When Jesus saw Nathanael coming, he uttered the words of our text, “Behold, an Israelite, indeed, in whom is no guile.” Nathanael, surprized at such a salutation from a stranger, said, “Whence knowest thou me?” Jesus answered, “Before that Philip called thee, when thou wast under the fig-tree, I saw thee.” How Nathanael was occupied at the time referred to, must be a matter of conjecture; but it is not improbable that he had been engaged in holding secret communion with God, when alone under the fig-tree. He was, therefore, at once convinced of the omniscience of Jesus, and that he was certainly the true Messiah. His prejudices, arising from the supposed place of our Lord’s origin, were for ever dispersed; and the good man exclaimed, “Rabbi, thou art the Son of God, thou art the King of Israel. Jesus answered, and said, Because I said unto thee, I saw thee under the fig-tree, believest thou? thou shalt see greater things than these. Verily, verily, I say unto thee, hereafter ye shall see heaven open, and the angels of God ascending and descending on the Son of man.” Whether this promise was fulfilled on the day of our Lord’s ascension to heaven, when a multitude of angels came down to accompany him, or at some other time not recorded, we cannot positively determine. It might, for aught we know, have been fulfilled, on several occasions. Most expositors are of opinion, that Nathanael became one of the twelve apostles, and was more commonly known by the name Bartholomew, than by the name here given.
Our object in the sequel of the discourse shall be to delineate the character which Christ ascribes to Nathanael, “an Israelite, indeed, in whom is no guile.”
1. It imported that he was a true son of Abraham. From the Holy Scriptures we learn, that the children of Abraham are of two kinds; “they that are born after the flesh, and they that are born after the promise.” And the apostle Paul teaches, that “they are not all Israel who are of Israel.” “Neither, because they are the seed of Abraham, are they all children;” that “they which are children of the flesh, these are not the children of God, but the children of the promise — these are counted for the children.’ Nathanael was called an “Israelite indeed,” not because he was a natural descendant of Abraham; for in this sense the words might have been as properly applied to every individual of the Jewish nation. There is an emphasis on the word indeed: It means, that he wras a genuine son; one who truly resembled Abraham in his faith and piety. Christ, in his conversation with the Jews, recorded in the eighth chapter of this book, denies that the unbelieving Jews could with propriety be denominated the children of Abraham. “If ye were Abraham’s children,” says he, “ye would do the works of Abraham.” He had admitted, indeed, that as to natural descent, they were the seed of Abraham; but in the more important sense, he denies their claim to this appellation, as their conduct proved them to be of a character entirely opposite to that of the patriarch. Abraham was constituted the father of all true believers; not merely of those descended from him according to the flesh, “For the promise that he should be the heir of the world, was not made to Abraham and his seed, through the law, but through the righteousness of faith; therefore, it is of faith, that it might be by grace, to the end that the promise might be sure to all the seed, not that only which is of the law, but to that also which is of the faith of Abraham, who is the father of us all.”
The conclusion which the apostle Paul draws, in another place, is, “If ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise.” “For he is not a Jew who is one outwardly, but he is a Jew who is one inwardly.” “Know ye, therefore, that they who are of faith, are the children of Abraham.”
Faith, then, is the characteristic of a true Israelite. This was the trait which was most remarkable in the life of this patriarch. Whatever God promised, he fully believed; whatever God commanded, he hesitated not to do. The testimony given of his faith is, that “he staggered not at the promise through unbelief; but was strong in faith, giving glory to God. Being fully persuaded, that what he promised, he was able to perform.”
The same readiness to believe, seems to have been the disposition of Nathanael. It was, therefore, no doubt, on account of his faith that our Lord speaks of him as an “Israelite indeed.” And this is the distinguishing feature in the character of every sincere servant of God. Faith is the primary virtue of the Christian life. But the faith of God’s elect, must not be confounded with the speculative assent which unsanctified men give to the truth of divine revelation. This is altogether inoperative. It is a dead faith. But the faith of the Christian, is a living and operative principle. It is also fruitful of good works. By its fruits it must be judged. As the apostle James says, “Show me thy faith without thy works, and I will show thee my faith by my works.” A genuine faith cannot be unfruitful, for “it works by love and purifies the heart.’,
2. A true Israelite was one in covenant with God. The nation of Israel were distinguished from all other nations by this circumstance, that God had entered into a solemn covenant with them. Every descendant of Abraham, and every one connected with his family permanently, received the sign of circumcision, which was “a seal of the righteousness of faith.” And when God brought his people out of their bondage in Egypt, he entered into covenant with the whole nation, at Sinai, and at Horeb. They thus became a peculiar people, who were favoured with exceeding great and precious privileges; for to them were committed the oracles of God, the covenants of promise, and all the institutions and ordinances of divine worship. But the possession of these external privileges did not interest the people in the spiritual blessings of the covenant of grace, unless they by faith laid hold of the promise, and were thus brought into friendship with God.
The Jews were ever ready to boast of their privileges, and of their being the children of Abraham, and despised all others as being uncircumcised, and out of covenant with God. Both John the Baptist and our Lord took pains to show them that those external privileges would answer them no valuable purpose, unless they became in heart the sincere servants of the most High. The promise, “I will be a God to thee and thy seed,” is still in full force, and belongs to every one who has truly entered into covenant with the God of Abraham. Whoever cordially, and unreservedly takes God for his God, Christ for his only Redeemer, and the Holy Spirit for his Sanctifier and Comforter, is in covenant with God. And every such person consents and promises to walk before God uprightly, in obedience to all his commandments and ordinances. To all such, God says, “I will be a father unto you, and ye shall be my sons and daughters.” No situation can be so safe and comfortable as to be in covenant with God; for to those who are in this sacred relation, all the promises of the covenant of grace belong. These are exceeding great and precious, and they are all firm and sure. “They are not yea and nay; but are all yea, and amen, in Christ Jesus to the glory of God.” Their fulfilment rests on the faithfulness of God, which can never fail. Heaven and earth will pass away, sooner than the least thing which God has promised shall fail of a fulfilment. The true Christian, then, is now the “Israelite indeed,” and all things are his, “whether Paul, or Apollos, or Cephas, or life or death, or things present, or things to come, all are yours, and ye are Christ’s, and Christ is God’s.” The covenant of grace is not peculiar to gospel times; pious Israelites were always included in the same covenant of promise, and inherited the same blessings. While the external dispensation of this covenant has been changed, the substance has remained the same. To all true believers, under both the old and new dispensation, God is their reconciled Father; Christ their Prophet, Priest, and King; and the Holy Spirit the source of their spiritual life, and of all their hopes and comforts.
3. A third characteristic of a true Israelite is, that he is a worshipper of the true God. All other nations worshipped idols, and knew not Jehovah the living God. Even of the Samaritans, who professed to worship the God of Israel, our Lord said, “They worship they know not what.” The genuine Israelite not only acknowledges Jehovah to be the true and only God, and renders to him external worship, to whom alone all religious worship should be paid; but he worships with the heart — he prays to him with the understanding and with the spirit. Every true Israelite has, as it were, a temple within himself, and God dwells in him. From the altar of his heart he offers daily, morning and evening, and at other times, the incense of a sincere and affectionate heart. To God he gives the best of his services. He brings his whole “body a living sacrifice, holy and acceptable to God, which is his reasonable service.” God is a Spirit, and requires those who approach him, to worship him in spirit and in truth. The worship of God, with the true Israelite, is not a mere formal service — a drawing nigh with the mouth, and bowing the knee, but it is a service of the heart, in which its best affections and purposes are consecrated, as first fruits unto God. This service is to him not burdensome, but delightful. He esteems it his highest privilege to draw near to God; and his language is, “One day in thy courts is better than a thousand. I had rather be a door-keeper in the house of God, than to dwell .n the tents of sin.”
The Israelite indeed shows his sincerity by worshipping God in secret, where his heavenly Father alone witnesses his devotion, as well as in public, where he is seen of men. His family too will attest the constancy and earnestness of his prayers. And, while many around him, may forsake the assembling themselves for the worship of God, the true Israelite will not be found neglecting the prayer-meeting; and on the Lord’s day, he rejoices when the doors of the sanctuary are opened; and when his brethren say unto him, “Come, let us go up to the house of the Lord.”
4. When giving the character of the true Israelite, we should not omit that circumstance which gave origin to the name Israel. When Jacob was returning with his numerous family from Mesopotamia into Canaan, his native country, from which he had been an exile for more than twenty years, he was thrown into great alarm and consternation, from hearing that his brother Esau, whom he had grievously injured, was coming to meet him with an armed force, of four hundred men. To contend with such an army, he knew that he was not prepared; his only resource was in God. Therefore, after making the best arrangements which he could for the safety of his family, he retired into a private place to pray. And while he was there, a man wrestled with him until the breaking of the day. And he said, Let me go, for the day breaketh; and he (Jacob) said, I will not let thee go unless thou bless me: and he said, What is thy name? and he said, Jacob. And he said, thy name shall no more be called Jacob, but Israel; for, as a prince,
Last thou power with God and with man, and hast prevailed. “Thus we see that the import of the name Israel is, “one who has power with God and prevails.” Here, then, we have a striking characteristic of the Israelite indeed; he is a mighty wrestler; he wrestles with God, by his fervent desires and importunate prayers. He is one who lays hold of the promises, by a grasp which nothing can loose. He fills his mouth with arguments, and will take no denial.
The exercises of a soul, in offering the prayer of faith with importunity, are well represented by the act of wrestling; for in no other case is there a more intense exertion of the mind. We have a remarkable example of that importunity, which would take no denial, in the Syrophenician woman, who applied to our Saviour when he passed near her residence, in behalf of her daughter, who was grievously tormented by a demon. She had no right to lay any claim to the blessings which pertained to Israel, as she was of the accursed race of Canaan which God had doomed to utter destruction. But urged by the necessity of the case, and probably encouraged by a favourable report of Christ’s tender compassion to the afflicted, she resolved to make an earnest application. And so repeated and earnest were her cries, that the disci plqs were annoyed, and requested our Lord to send her away. To this he paid no attention; and the earnest suppliant having pressed through the crowd, approached the person of the Saviour, and falling down before him, said, “Lord, help me.” His answer, containing a reference to her alien race, seemed like a complete repulse; for he said, “It is not meet to take the children’s bread, and cast it to dogs.” But even this, she, in her earnestness, turned into a plea in her favour: “Truth, Lord,” said she, “yet the dogs eat of the crumbs which fall from the Master’s table.” Though of the race of the Canaanites, she was indeed an Israelite, in spirit; for she would not let him go until he blessed her. His final answer to her petition is remarkable; for it evinces, that the answer to believing prayer is not restricted to any nation, nor dependent on any external relations or religious rites. “Jesus answered and said unto her, O woman, great is thy faith; be it unto thee as thou wilt. And her daughter was made whole from that hour.”
5. The only other characteristic which I shall mention as distinguishing the true Israelite, is, that he has the promise of an inheritance. To Israel after the flesh, the land of Canaan was promised. First, this promise was made to Abraham, then to Isaac and Jacob; and afterwards, was renewed to the people of Israel, even when they were slaves in a foreign land. To give them possession of the promised land, they were brought out of Egypt, by the hand of Moses and Aaron, and were conducted through a barren and howling wilderness, that they might receive possession of their promised inheritance; and although many failed to enter in because of unbelief, yet Israel, as a nation, were introduced into this land, under the guidance of Joshua; and every Israelite received an allotment in this pleasant land, which is constantly described as “flowing with milk and honey.” So also, the spiritual Israelite, the son of Abraham by a participation of his faith, has received the promise of an inheritance, a heavenly Canaan, where he shall rest from all his conflicts and all his toils and temptations. There already, we know from the infallible word of our Lord himself, are Abraham, Isaac and Jacob; and all the children of Abraham who died in the faith are gathered to their father’s bosom; where they shall enjoy eternal peace and consolation, far beyond what they can now conceive. “There remaineth a rest for the people of God.” This inheritance is described by the apostle Peter, as “incorruptible, undefiled, and that fadeth not away.” And it is reserved for all believers; and is made sure to them, for they are kept by the power of God, through faith unto salvation.
Israel, when all who belong to this holy nation shall be gathered together, will indeed be more numerous than the stars of heaven. They will form a company, which no man can number, and every one of them will possess a true heart, an undissembled love to their Joshua, and a fervent love to one another; and every Israelite shall enjoy his allotted portion.
It may be useful to make a few remarks on this interesting portion of the evangelical history; and
1. The conduct of Philip must be highly approved, and should be imitated. He had found the Saviour, and was fully persuaded, that he was the Messiah, predicted by Moses in the law, and by all the prophets, and therefore he desires to make his friends also acquainted with the divine Redeemer. This is often observed in genuine converts. One of their first thoughts after experiencing pardoning mercy, is, to bring to the Saviour their friends and acquaintances. Too often, however, not meeting with the success which they expected, they cease their efforts, and give up the hope of their conversion, as desperate; or, at least, as not likely to be accomplished through their instrumentality. In this they do wrong. They should never despair of the salvation of any one; and should never cease to invite and urge them to come to Christ, for there is no other name by which they can be saved.
2. We may learn from the case of Nathanael, that although good men are subject to be prejudiced against the servants of God, yet, when they have the opportunity of being better acquainted with them, these prejudices are sure to be dissipated; and their dislike converted into cordial attachment. It is, therefore, a very desirable thing to bring the people of God, and especially, the ministers of the gospel, into a more intimate acquaintance with each other. By this means, they will find that most of their prejudices were unfounded, and that there is a nearer agreement among the children of God, in all practical matters, and especially, in their religious exercises, than either party apprehended. They may, and do differ in their speculative opinions, and in their external forms of worship; but such a difference is consistent with their being of one heart, and of one spirit. Bigoted sectaries aim to keep up the walls of separation, but Christian love pants after unity with all the real children of God.
3. Another remark suggested by the history of Nathanael is, that our Lord is the witness of every action of our lives; and especially, of every exercise of devotion. He sees us, when we are concealed from the view of all mortals. He hears the prayer which is offered up, in the recesses of the forest or grove. Nathanael, under the fig-tree, felt himself to be retired from all the world, but there the eye of Christ was upon him. Hannah, when she wrestled with God for her Samuel and was heard, uttered no sound, but only moved her lips. No person present knew what was passing in her mind. Eli, the priest, who observed that she was much agitated by some internal cause, uncharitably attributed it to strong drink; but God, who searcheth the heart, knew the fervent desires of her inmost soul, and immediately returned an answer; in mercy bestowing the very gift for which she so earnestly prayed. The softest whisper of prayer, when prompted by sincere faith enters into the ears of the Lord of Sabaoth. It is not necessary to the efficacy of prayer, that it should be expressed even in a whisper; for our Lord would have all the churches to know that it is he who “searcheth the reins and the hearts.” Therefore, the sincere desire which is not expressed by any external sign, is known to him, and is as acceptable as if uttered in a loud voice. We do indeed, read much in the Psalms of crying aloud unto God; and it is very natural for strong desires to seek for expression by the voice. It is often profitable to employ our voice even in secret prayer, because the sound of our own voice has a tendency to confine the thoughts from wandering, and also to stir up some lively emotion within us. An experienced writer recommends the chanting of the Psalms, in the tone which nature prompts, as serviceable to excite the sluggish feelings. But still, the secret breathing of the heart is real prayer, and is often heard and answered. Through unbelief, we are prone to think of God as removed to a great distance from us, whereas we ought to have the impressive conviction, that we are in his immediate presence, and that he is the witness of all the desires and emotions of our hearts. In nothing, is there a greater difference between our theoretical and practical belief, than in regard to the omnipresence and omniscience of God. No Christian ever hesitates about ascribing these attributes to Jehovah; but alas! how faint is the impression of these truths on our minds; even when professedly engaged in his solemn worship.
4. Finally, we learn from our Lord’s address to Nathanael, that sincerity in our religion is essential. He is described as being M without guile.” Nothing, not even open impiety, is more odious in the sight of God, than hypocrisy. On account of this vice, our blessed Lord denounced, in the severest language, the Pharisees of his day, who made the loudest professions, and exhibited to the world the greatest show of devotion and strict godliness
He compares them to whited sepulchres, which although beautiful without, were within full of rottenness and dead men’s bones. They made clean the outside of the cup and platter, but altogether neglected to cleanse the inside; whereas, all that is excellent in religion must come from the heart. As out of it proceed evil thoughts and every species of sin; so it is also the seat of every Christian virtue, and of every holy temper. The fear of God, the love of God, faith, penitence, humility, submission, zeal, brotherly love, and every other pious exercise must proceed from the heart. One characteristic of the wisdom which is from above — which is nothing else than true religion — is, that it is “without hypocrisy.”
Let us, then, be diligent in searching our own hearts, to ascertain whether indeed we belong to the true Israel of God — whether we are in the faith — whether Christ dwells in us — whether he possesses the throne in our hearts — whether we are divorced from all our former idols — whether we have evidence of having been renewed in the spirit of our minds — whether we are united to Christ as the living branch to the vine — and whether, as an evidence of this union, we are new creatures, old things having passed away, and all things become new.
Sincere religion is not that which a man believes to be right, but it is that which is right. In the New Testament sense, sincerity is that which will stand the strictest scrutiny — which will bear to be examined in the clearest light.
Now, as the consequences of being right, and possessing genuine piety, are of infinite moment, we ought to give the subject our utmost attention and never rest, until every doubt is removed; and as our hearts are deceitful above all things, we should most earnestly pray to God, to search and try us; lest at last, we should discover, when it is too late, that we were not of the number of the true, spiritual Israel.