1:48: When you were under the fig tree.
The rabbis liked the place under a tree as a place for their studies.
R. Hiyya the Elder (ca. 200), R. Simeon b. Halapta (ca. 190), R. Aqiba († ca.
135) sit under a fig tree, conducting written research (see Midr. Eccl. 5:11
[28A] at § Matt 21:19 A, #2).—R. Eleazar b. ʿArakh (ca. 90) held a lecture
before Rabban Yohanan b. Zakkai on the appearance of the chariot (Ezek 1) under
an olive tree (see b. Ḥag. 14B at § John 1:51).—R. Hyrcanus (ca. 120)
introduced a change at the recitation of Deut 25:7ff. at the ceremony of the pulling
off of a shoe under an oak (terebinth) in m. Yebam. 12.6.—R. Abba b. Kahana
(ca. 310) speaks of scholars in general as “those who sit under the olive tree
and vine and fig tree and deal with the Torah” (Midr. Song 4:4). (Hermann
L. Strack and Paul Billerbeck, A Commentary on the New Testament from the
Talmud and Midrash, ed. Jacob N. Cerone, 4 vols. [trans. Andrew Bowden and
Joseph Longarino; Bellingham, Wash.: Lexham Press, 2022], 2:431)
under the fig tree. John underlines Jesus’ ability to know things
beyond the normal human range. The impression that Jesus’ statement makes on
Nathanael, however, has led commentators to speculate about what Nathanael was
doing under the tree. Sometimes rabbis taught or studied under a fig tree
(Midrash Rabbah on Eccles v 11) and even compared the Law to the fig tree
(TalBab Erubin 54a); thus there arose
a tradition that Nathanael was a scribe or rabbi. The mention of the Law in vs.
45 has been used to support this; and it is on the basis that Nathanael was
learned that Augustine excludes him from the Twelve! Jeremias, art. cit., thinks of the symbolism of
the tree of knowledge in Paradise. He suggests that perhaps Nathanael was
confessing his sins to God under the tree and that Jesus is assuring him that
his sins have been forgiven by God (see Ps 32:5). C. F. D. Moule, art. cit., recalls the Susanna story
(deuterocanonical Dan 13) where the witnesses are tested by questions
concerning the tree under which the adultery took place. He cites Talmudic
evidence for the formula, “Under which tree?”, as an examination of evidence;
and he thinks that it is possible that Jesus is showing that he has accurate
knowledge about Nathanael. Because of the reference to Nathanael as an
Israelite (Israel=Jacob) still others suggest that he was reading the stories
of Jacob from Genesis. Others remind us that in Mic 4:4 and Zech 3:10 “sitting
under the fig tree” is a symbol for messianic peace and plenty. We are far from
exhausting the suggestions, all of which are pure speculation. (Raymond
E. Brown, The Gospel According to John (I-XII): Introduction, Translation,
and Notes [AYB 29; New Haven: Yale University Press, 2008], 83)
What Nathanael was doing under
the fig tree is open to conjecture. In the Old Testament the fig tree is
sometimes almost a symbol for ‘home’ or for prosperity (e.g.1 Ki. 4:25; Is. 36:16; Zc. 3:10); occasionally in rabbinic
literature its shade is associated with a place for meditation and prayer (SB
2. 371). But John’s chief point here is Jesus’ supernatural knowledge (cf. 2:4; 4:17–18; 6:70; 9:3; 11:4, 11;
13:10–11, 38), not Nathanael’s activity. (D. A. Carson, The Gospel
According to John [The Pillar New Testament Commentary; Grand Rapids,
Mich.: Eerdmans, 1991], 161)
Nathanael’s immediate question,
“Can any good thing be from Nazareth?” (1:46), reflects perhaps the civic
rivalry between Cana, Nathanael’s native place (21:2), and the neighboring
Nazareth. Philip’s response, “Come and see,” looks back to the same invitation
given by Jesus to the two disciples (1:39). As Nathanael was approaching Jesus,
Jesus called him an Israelite in whom there is no craftiness, because Jesus
knew his inner thirst to see the Messiah (1:47), and this explains Jesus’
foreknowledge of Nathanael even before Philip called him, because Jesus had
seen him when Nathanael was under the fig tree (1:48). The statement “I saw you
… when you were under the fig tree” indicates that Nathanael was looking for
the Messiah to come and was, therefore, meditating on the Law under the fig
tree to search for the Messiah and his activities. Some rabbinic texts claim
that the more one studies the words of Law the more relish one finds in them,
just like the one who searches on the fig tree finds more fruits on it (e.g., b. ʿErub. 54a). Nathanael’s action is in
line with the Jewish rabbis who studied under fig trees. Jesus’ foreknowledge
of Philip’s meeting with Nathanael and of Nathanel’s expectation of the Messiah
proves that Jesus was divine even while he was a human.
In his first encounter with
Jesus, Nathanael confesses that Jesus is the “Son of God” and the “King of
Israel” (1:49). His search of the Scriptures had led him to identify both
titles as denoting the Messiah, who will subdue the enemies of Israel and establish
his kingdom. That Christ will come as King in the family of David in order to
rule over Israelites with justice and peace is an OT concept (Isa 11:1–5; 35:4;
Zeph 3:14–17; Zech 9:9–10). Christ is also portrayed as the Son begotten by God
(2 Sam 7:14; Ps 2:7). The messianic title “King of Israel,” in conjunction with
“Son of God,” alludes to these OT passages.
Nevertheless, Jesus questioned
Nathanael’s faith, for he had believed in Jesus as the Christ only by seeing
his supernatural knowledge (1:50; cf. 2:23–25; 12:37; 20:29). In John,
believing in Jesus just by seeing his supernatural deeds causes only an embryonic
faith, and genuine faith comes by hearing his words. After pointing out his
faith as based on seeing, Jesus gives him a promise that he will see greater
things than Jesus’ supernatural knowledge. This promise is given also for all
Jesus’ followers, as the plural “you [will see]” in 1:51 shows. (Jey J.
Kanagaraj, John [New Covenant Commentary 4; Eugene, Oreg.: Cascade
Books, 2013], 17-18)
