Jesus saw Nathanael coming to him—for Nathanael at once obeyed the summons of Philip—and saith of him; not, to him—saith in the hearing of the unnamed disciple, who could not leave his Master's side.
There are numerous indications in John 1:1-51 and John 2:1-25 of a qualification of Jesus which, in John 2:25, is described as knowing what was in man. He read the thought and character of Simon and Philip, of Nathanael, and of his mother; and here he makes use of his Divine prerogative and, as on a multitude of other occasions, penetrated the surface to the inner motive and heart.
Behold, an Israelite indeed; one who fulfils the true idea of Israel, a prince with God, a conqueror of God by prayer, and conqueror of man by submission, penitence, and restitution; one who has renounced the spirit of supplanter and taken that of penitent.
"Confident in self-despair," he has relinquished his own strength, and lays hold of the strength of God, and is at peace. In whom is no guile; i.e. no self-deception, and no disposition to deceive others.
The (Psalms 32:1, Psalms 32:2) description of the blessedness of "the man whose transgressions are forgiven,… and in whose spirit [LXX., 'mouth'] there is no guile ( δόλος)," is the finest key to the significance of this passage.
Christ does not say that this man is sinless, but guileless—free and full in his confession, knowing himself, and sheltering himself under no devices or seeming shows. The publican (it has been well said) was without guile when he cried, "God be merciful to me a sinner!"
The Pharisee was steeped in self-deception and guile when he said, "God, I thank thee that I am not as other men." Sincerity, openness of eye, simplicity of speech, no wish to appear other than what he is before God and man, affirms his guilelessness.
Alas! the so called Israelite has widely departed from the fundamental idea of such a character, though not more so than Christians have become unlike the ideal disciples of Jesus.