I tell you
This phrase indicates a direct and personal communication from Jesus. The Greek "λέγω ὑμῖν" (lego hymin) suggests an authoritative declaration. Jesus, as the Word made flesh, speaks with divine authority, and His words are not merely informative but transformative, inviting the listener into a deeper understanding of His divine nature and mission.

you will see
The Greek verb "ὄψεσθε" (opsesthe) is in the future tense, indicating a promise of a future revelation. This seeing is not just physical sight but a spiritual insight into the divine reality. Jesus is promising a revelation of His glory and the heavenly realities that accompany His ministry.

heaven open
The imagery of "heaven open" draws from the Old Testament, particularly the vision of Jacob's ladder in Genesis 28:12, where Jacob sees a ladder reaching to heaven with angels ascending and descending. The open heaven signifies a direct connection between God and humanity, a revelation of divine truth and presence. In the context of Jesus' ministry, it signifies the breaking in of God's kingdom through the person of Christ.

and the angels of God
Angels are messengers of God, often depicted in Scripture as carrying out God's will and serving as intermediaries between heaven and earth. The mention of angels here underscores the divine authority and mission of Jesus. It also alludes to the heavenly support and validation of His ministry.

ascending and descending
This phrase echoes the vision of Jacob's ladder, symbolizing the continuous interaction between heaven and earth. In the context of Jesus' ministry, it signifies the active presence and work of God through Christ. The movement of angels ascending and descending highlights the dynamic nature of God's kingdom and the active role of Jesus as the mediator between God and humanity.

on the Son of Man
The title "Son of Man" is one of Jesus' favorite self-designations, rooted in the Old Testament, particularly in the book of Daniel 7:13-14, where the Son of Man is a heavenly figure given authority and dominion. In the New Testament, it emphasizes both Jesus' humanity and His divine authority. By using this title, Jesus identifies Himself as the one who bridges heaven and earth, fulfilling the messianic prophecies and establishing God's kingdom.

I say unto you . . . ye shall see.--The earlier words have been addressed to Nathanael. The truth expressed in these holds for all disciples, and is spoken to all who were then present--to Andrew and John and Peter and James (John 1:41) and Philip, as well as to Nathanael.

Hereafter is omitted by several ancient authorities, including the Sinaitic and Vatican MSS., but there is early evidence for the insertion, and as the omission removes a difficulty in the interpretation, it is probably to be traced to this source. If retained, the better rendering is, henceforth, from this time onwards.

Heaven opened.--More exactly, the heaven opened, made and continuing open. The thought was familiar, for Psalmist and Prophet had uttered it to God in the prayers, "Bow Thy heavens, O Lord, and come down" (Psalm 144:5); "O that Thou wouldest rend the heavens, that Thou wouldest come down" (Isaiah 64:1). The Presence then before Nathanael was the answer to these longings of the soul. . . .

(1) The phrase is one that our Lord currently used for himself, as especially descriptive of his position. It has been said that its origin must be looked for in the prophecies of Daniel (Daniel 7:13), where angelic powers are seen in loving lowly attendance on "one like to the Son of man," one whose human-hearted force contrasts with the "beast forces," the uncouth, sphynx-like blending of animal faculties which characterizes all the kingdoms and dynasties which the empire of the one like the Son of man would supersede. The term, "Son of man," is used repeatedly by Ezekiel for humanity set over against the Divine voice and power. There it corresponds with the Aramaic "Bar-Enosh," Son of man - a simple paraphrasis for "man" in his weakness, and often in his depression and sin. The 'Book of Henoch,' in numerous places, identifies "Son of man" with the Messiah (ch. 46. and 48.), but it cannot be clearly proved that the term was popularly current for the Messiah. Christ seems, in one place, to discriminate the two terms in popular expectation (Matthew 16:13, 16); and in Matthew 8:20 he discriminates his earthly ministry as that of Son of man, from the dispensation of the Holy Spirit, though the dispensation of his human life, and of his eternal Spirit, constitute that of the one Christ.

(2) Another very remarkable fact is that, though Jesus calls himself "the Son of man" no fewer than seventy times, the apostles never attribute the favourite expression to him. The only instances of its use by other than the Lord himself, is by the dying Stephen, who thus describes his power and exalted majesty (Acts 7:56), and John in the Apocalypse, who says the vision of the Lord was of one like unto the Son of man - a phrase clearly built upon the passage in Daniel 7.

(3) The Saviour did not throughout the Gospel of John proclaim himself openly to the people as the Christ, avoiding a term which was so miserably degraded from his own conception of it; but he used a multitude of expressions to denote the spiritual force and significance of the Messianic dignity. Thus he described himself" as he that came down from heaven;" as the "Bread of heaven;" as the "Light of the world;" as "the good Shepherd; .... I am he;" "that which I said from the beginning," etc.; and therefore, when he adopted the phrase, "the Son of man," he attributed to it very special powers and dignities. The word seems to involve the Man, the perfect Man, the ideal Man, the second Adam, the supreme Flower engrafted on the barren stock of humanity, the Representative of the whole of humankind. Chronologically, this must have been the primary revelation. Through humanity that was archetypal and perfect, answering God's idea of man, the thought of the race has risen to a conception of Divine sonship. But metaphysically, logically, he could only fulfil the functions of Son of man, of the Man, because he was essentially the Son of God. . . .

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