A Jew from Cana of Galilee whom Jesus called to be a disciple (John 1:45–50; 21:2). He was initially skeptical when Philip described Jesus as the fulfillment of the whole Old Testament (1:45–46). Nathanael proclaimed Jesus to be the Son of God and the King of Israel (verse 49) after an astonishing personal encounter.
Who Was Nathanael?
The only New Testament references to Nathanael occur in the Gospel of John. This fact has led some scholars to identify him with several personalities appearing in the Synoptic Gospels (Matthew, Mark, and Luke).
Is Nathanael the Same Person as Bartholomew?
Because his call appears with those of Andrew, Peter, and Philip, some have speculated that he was one of the 12, possibly Bartholomew. Three pieces of evidence are cited in support of this position:
The name Bartholomew is a name that comes from his father's name ("son of Tolmai") and would be accompanied by another name.
Each of the Synoptic lists of the 12 apostles places Bartholomew after Philip (Matthew 10:2–4; Mark 3:16–19; Luke 6:14–16). This placement parallels the call of Nathanael after Philip in John’s account.
Bartholomew’s name does not appear in the John's Gospel.
Is Nathanael the Same Person as James, the Son of Alphaeus?
A second position identifies Nathanael as James, the son of Alphaeus. According to this view, Jesus’ comment in John 1:47 should read "Behold, Israel [not "an Israelite"] indeed, in whom is no guile!" Israel is the name God gave to Jacob, and the New Testament form of Jacob is James. John addressed James, the son of Alphaeus, as Nathanael in order to distinguish him from others who had become prominent in the early church.
Other Possible Identities
Two less plausible identifications equate Nathanael with either Matthew or Simon the Cananaean. The first is weakly based on the similar origins of the names Matthew ("gift of Yahweh") and Nathanael ("Yahweh has given"). The second identifies the two on the basis of the common hometown of Cana.
In the final analysis, Nathanael was most likely a disciple who was not a member of the 12 and was known only to John. This suggestion conforms to evidence in the writings of early church fathers. In John's Gospel, Nathanael is as a symbol for the true Jew who overcomes doubts to believe in Christ.
This is confirmed by three observations:
Nathanael's initial reaction to Jesus parallels that of others who believed in the Law and the Prophets (John 7:15, 27, 41; 9:41).
Jesus’s perception of Nathanael under a fig tree (John 1:48) points to Nathanael's devotion to Torah. In rabbinic literature, the proper place to study the Torah is under a fig tree.
Jesus identifies Nathanael with Jacob, the father of the Israelite nation. In Genesis 25–32, Jacob is certainly clever and tricky in his dealings with Esau and Laban. John 1:51 strengthens the ties between Nathanael and Jacob. The passage presents the imagery of angels ascending and descending, reminiscent of Jacob’s dream. It locates the event in Galilee close to Bethel and Jabbok, the sites of Jacob’s experiences. Nathanael is a symbol of the faithful Israelite for whom Christ came. Nathanael's response shows what the writer of John's Gospel understands the response of a true Israelite to Jesus should be. Initial skepticism becomes faith (compare Romans 9:6).