or, Christ the Center of Blessing for Israel
The beginning of the Lord's earthly ministry, and the call of His disciples, is associated with many precious things to occupy our hearts and minds. The Apostle John records the ministry of John the Baptist, who directs his disciples to that One whom he had come to announce, and of whom he says, "Behold the Lamb of God!"
The two disciples who were with him, upon hearing this, follow Jesus, remaining with Him that day. One of these, Andrew, finds his brother, Simon, who quickly finds his place with the little company, his name being changed to Cephas, to become "a stone" in that "spiritual house" of which he later writes in his first epistle (chap. 2:5).
It is refreshing to read how the next day Jesus finds Philip, and that ardent and loyal disciple goes after Nathanael. Evidently well acquainted with him, Philip seeks him out, saying, "We have found Him of whom Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph." but Nathanael is doubtful, saying, "Can there any good thing come out of Nazareth?" Philip's confidence is so great, his admiration for Jesus so complete, that he simply answers, "Come and see." He knew that he had but to bring Nathanael into the presence of the Lord to convince him of the truth of his assertion.
Jesus anticipates his coming and says, "Behold an Israelite indeed, in whom is no guile." The astonished Nathanael asks, "Whence knowest Thou me?" The eye of the Lord had been upon him in his previous exercises of soul. The expression, "Under the fig tree," doubtless suggests the perplexity in Nathanael's mind as to the hope of Israel, his people. Philip's visit and call was the Lord's answer to his questioning mind, and this guileless Israelite is brought directly into the presence of the very One he had been musing about, there to express the conviction forced upon him, "Rabbi, Thou art the Son of God; Thou art the King of Israel" (John 1:49). His doubts are now dispelled. He has made the discovery of his life, and with Philip he can say, "We have found HIM!"
What joy when the soul that has been groping in dark gloom and unbelief is brought by the gospel message into the presence of the Lord, to know Him as Saviour and to confess Him as Lord! So it was with Nathanael:so it is with every redeemed one. He reminds us of .Thomas, who was unbelieving about the resurrection until brought into the actual presence of the risen Lord, there to confess, "My Lord and my God!"
The names of these two disciples, Thomas and Nathanael, are associated together in John 21:2, after the resurrection. Simon Peter also is here, their leader. He too had confessed the Lord in a time of perplexity, saying, "Thou art the Christ, the Son of the living God" (Matt. 16:16). These similar exclamations, when they were brought into the immediate presence of the Lord, indicate to us the transformation that will be wrought in the whole people of Israel in a yet future time, when the Lord will appear in their midst. His gracious dealing with Peter in this 21st chapter of John pre-figures that work of restoration which He will complete for the nation.
But there are steps leading up to this, and Israel will realize in the latter days that their hope is in Him alone. After bitter experience with the Roman prince and the false Christ, the broken covenant, and the abomination in the temple, with subdued and chastened spirit they will say in the words of the Psalmist, "It is better to trust in the Lord than to put confidence in man. It is better to trust in the Lord than to put confidence in princes." And having learned this lesson through grievous sorrow, they are ready to exclaim at His appearing, "Blessed is He that cometh in the name of the Lord" (Ps. 118:8,9,26; Matt. 23:39).
Nathanael's confession of the Lord as Son of God and King of Israel is followed by the marriage hi Cana of Galilee (John 2). This is a well-known picture of that coming time, when, following Israel's repentance and recognition of Him as their Messiah, they will be received back into relationship with Himself. Then the empty waterpots, figure of their empty ritual, will be filled with the wine of joy at that marriage feast.
It is interesting to note that the marriage takes place on the "third day." It is the time of their national resurrection and return to God, as portrayed in the valley of dry bones (Ezek. 37).So also the prophet Hosea, giving, as it were, the words of the Lord after His rejection by His people at His first advent, "I will go and return to My place, till they acknowledge their offence, and seek My face; in their affliction they will seek Me early." The great tribulation will accomplish in them that repentance which will lead them to say, as the prophet continues, "Come, and let us return unto the Lord; for He hath torn, and He will heal us; He hath smitten, and He will bind us up. After two days will He revive us:in the third day He will raise us up, and we shall live in His sight" (Hosea 5:IS; 6:1, 2). This remarkable passage intimates that the "two days" of the present dispensation of grace would run their course, and blessing for Israel would be realized on the "third" or millennial day.
Israel's widowhood will close with His appearing. The marriage is for Israel, raised as a nation from the dead. So this marriage feast, the occasion of His first miracle, just at the commencement of His public ministry, points onward, to the time of fulness of blessing for His people, however long the road may be.