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| Jusepe di Ribera's St. Bartholomew |
The name Bartholomew
is more a description than the Saint’s name.
In the gospels of Matthew, Mark and Luke, the disciple is referred to by
this patronym. But in the gospel of John, he
is called Nathanael. The Hebrew Bar-tolmai translate to mean “the son of
a farmer” (bar means “son” and tolmai being “one with many furrows” referring
to a farmer), and would be used as a title of respect in lieu of a first name. Bartholomew is rarely referred to in the
gospels, and in the few instances he is, it is in conjunction with Philip. No special deeds or conversations are
attributed to Bartholomew. But in John’s
gospel, Nathanael (who is the only disciple who can be the same as the
Bartholomew of the other gospels) is more than a mere name.
Philip introduces Nathanael to Jesus, imploring him to come
meet this great man who hails from Nazareth.
Nathanael scoffs, “Can anything good come out of Nazareth?” It is this
wisecrack, along with Jesus’ later comment about Nathanael that establishes the
disciple as the jokester of the group. He is viewed as the lighthearted balance
to the intense and serious natures of the others. Yet, when he meets Jesus, Nathanael
is somewhat taken aback at how Jesus seems to know him. Jesus said of Nathanael
upon his approach with Philip, “Now here is a true Israelite, with no deceit in
him.” From Nathanael’s perspective, there are two ways to take this
comment. First, either Jesus is speaking
tongue-in-cheek and is making fun of Nathanael, or second, the man has a rare
gift for insight into the character of others.
Nathanael shows his skepticism when he asks Jesus how he knows him. And here follows one of the more peculiar and
enigmatic conversations in the gospels.
It is recorded in the gospel of John, chapter 1, verses 49-51, a mere
three verses to convey a wealth of meaning so easily misinterpreted or confused some 2000 years later! Jesus explains to Nathanael that before
Philip spoke to him, Jesus “…saw him under the fig tree.” To which Nathanael’s response seems to be
blown all out of proportion: “Rabbi, you are the Son of God; you are the king
of Israel.” You can almost hear the
smirk when Jesus replies, “Because I saw you under the fig tree? You will see much greater things than that.”
Arthur Custance sheds a little insight on the significance
of the fig tree in Israel’s history in his book Time and Eternity: Vol. 6 of the Doorway Papers Series (1977,
published by Zondervan Publishing Co.). The fig tree is a symbol of Hebrew
study and wisdom and learning. For in
Hebrew tradition, the fig tree represents a scholarly intent. The fig is an unusual tree in that its fruit
begins to appear before new leaves. Thus the
symbolism is that the true and important part of knowledge and wisdom is witnessed
without the trappings of ritual and regalia.
Given
this understanding of the symbol of the fig tree, it is not remarkable that
Jewish scholars would sit beneath a fig tree to pray and study. It is not remarkable that the phrase “sitting
under a fig tree” became a euphemism for “deep spiritual contemplation”. When Jesus said “I saw you under
the fig tree” he was not necessarily being literal. What he implied was, “I see in you a true prayerful
scholar of the way of Israel. I
recognize you as a true believer.”
Imagine the joy and deep feeling of gratitude at being intimately recognized
and understood upon a first introduction.
Suddenly, Nathanael’s reaction is not so overblown. Surely only someone with divine connections
can know another so intimately!
But other than being mentioned by name at various events,
nothing else is said of Bartholomew in the synoptic gospels. There is very little mention of his later life
either. Bartholomew is said to have
traveled to India to convey to them the Gospel of Matthew. Bartholomew’s own writings (M.R. James of the
Gnostic Society Library refers to it not as a gospel, but as The Questions of Bartholomew) include
Christ’s commission of the apostles to go out into the world and preach. Historians, including Eusebius of Caesarea,
place Bartholomew in India as well as Armenia.
One story tells of Bartholomew’s presence at a temple of Astaruth in
India. Now, folks used to come to the
temple for healing, but with Bartholomew’s arrival, Astaruth no longer seemed to
be in residence. When questioned,
Bartholomew explained that the one true God had rid the temple of the demon and
true healing would come only by believing in Jesus Christ. It seems only those who chose to convert
displayed any signs of real and long-term healing. Word
spread of Bartholomew’s power and King Polymius of Armenia pleaded with
Bartholomew to come and heal his daughter who was possessed by a demon. When he did, Polymius was so grateful that he
offered anything Bartholomew wanted.
Bartholomew wanted no more than for Polymius and his household to
convert to Christianity. Polymius
promised that not only his household, but his entire kingdom would
convert.
Now, this did not necessarily
go over well with everyone in the kingdom. Priests of the false gods fled to
Polymius’ brother, Astreges (who was also a king, although no mention is made
of his realm). King Astreges became enraged
at the news of the destruction of his temples and idols and ordered the apostle
be beaten by rods then beheaded. Other
tales testify of Bartholomew’s martyrdom by being flayed alive then crucified
head down. This seems to be the more popular
version for artists, for Bartholomew is often depicted without his skin and his
symbol is a flaying knife. The martyrdom of St. Bartholomew forever established him as the patron saint of Armenia.
St. Bartholomew’s feast day is celebrated on August 24.
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