Nathanael was overcome by irresistible conviction that here was the Searcher of hearts, One gifted with strange powers of sympathy, and with right to claim obedience. Answered him £—now for the first time with the title of Rabbi, or teacher—Thou art the Son of God. Nothing is more obvious than that this is the reflection of the testimony of the Baptist. "The Son of God," not "a Son of God," or "a Man of God," but the Personage whose rank and glory my master John had recognized. He may have doubted before whether the Baptist had not gone wild with hallucination, and could have meant what he said. Now the reality has flashed upon his mind from the glance of the Saviour's eye and the tones of his voice (see notes on verse 34). The great term could not have meant to him what it does now to the Church. Still the truth involved in his words is of priceless significance. Luthardt says, "Nathanael's faith will never possess more than it embraces at this moment." Godet adds, "The gold seeker puts his hand on an ingot; when he has coined it, he has it better, but not more." The idea of the Divine sonship comes from the Old Testament prophecy, has its root in Psalms 2:1-12 and Psalms 72:1-20, and in all the strange wonderful literature which recognized in the ideal King upon Zion and upon David's throne One who forevermore has stood and will stand in personal relations with the Father. The Divine sonship is the basis on which Nathanael rears his further faith that he is the King of Israel. He is Messiah-King, because he is "Son of God." The true Israelite recognizes his King (cf. Luke 1:32; Matthew 2:2; John 12:13). We are not bound to believe that Nathanael saw all that Peter subsequently confessed to be the unanimous conviction of the twelve (John 6:69; Matthew 16:16); but the various symphonies of this great confession encompass the Lord from his cradle to the cross. The synoptic narrative is as expressive and convincing as the Johannine.
(d) The Son of man, the link between heaven and earth.