But Jesus did not entrust Himself to them
In this passage, Jesus is in Jerusalem during the Passover festival, a time when many people were present in the city. Despite the miracles He performed, which led many to believe in His name, Jesus chose not to entrust Himself to the crowds. This decision reflects His divine wisdom and understanding of human nature. The Greek word for "entrust" is the same as "believe," indicating a deeper level of trust or commitment. Jesus' actions here demonstrate His awareness of the superficial nature of the crowd's belief, which was based on signs rather than a true understanding of His mission and identity. This moment foreshadows the later rejection and misunderstanding He would face, even from those who initially followed Him.

for He knew them all
Jesus' knowledge of all people is a testament to His divine omniscience. This phrase highlights His ability to see beyond outward appearances and discern the true intentions and thoughts of individuals. Throughout the Gospels, Jesus demonstrates this ability, such as when He perceives the thoughts of the Pharisees or knows the history of the Samaritan woman at the well. This insight is not just a human intuition but a divine attribute, affirming His identity as the Son of God. The phrase also connects to the Old Testament understanding of God's knowledge of humanity, as seen in passages like Psalm 139, which speaks of God's intimate knowledge of each person. Jesus' discernment here serves as a reminder of the need for genuine faith and commitment, rather than a reliance on signs and wonders.

1. Jesus
The central figure of the New Testament, the Son of God, who is performing His ministry on earth. In this passage, He is discerning the hearts of those around Him.

2. The People in Jerusalem
During the Passover feast, many people were in Jerusalem, witnessing Jesus' miracles and beginning to believe in Him superficially.

3. Passover Feast
A significant Jewish festival commemorating the Israelites' exodus from Egypt. It is during this time that Jesus is in Jerusalem, performing miracles.Discernment of the Heart
Jesus' ability to know the hearts of men teaches us the importance of sincerity in our faith. We should strive for genuine belief rather than superficial acknowledgment.

Trust in God's Omniscience
Understanding that Jesus knows all things should encourage us to live transparently before Him, knowing that we cannot hide our true selves from God.

Guarding Our Hearts
Just as Jesus did not entrust Himself to those with superficial faith, we should be cautious about where we place our trust, ensuring it aligns with God's wisdom.

Authentic Faith
This passage challenges us to examine the depth of our faith. Are we following Jesus for who He is, or merely for the benefits we perceive?

Jesus' Example of Caution
Jesus' discernment serves as a model for us to be wise and discerning in our relationships and interactions with others.(24) But beneath this shallow surface there is the unbroken ledge of rock. They are easily moved just because they are not deeply moved. The eye which looked at, looked into, others (comp. John 1:47 et seq.), saw to the very depth of their hearts too, and knew all. It saw in that depth that the true inner man did not believe, did not commit itself to Him; it found not the spiritual receptivity, and there could not therefore be the spiritual revelation. He, on His part, did not commit Himself unto them. (Comp. John 8:31, Note.) Our version gives the correct sense, but it should be noted that "believed" in John 2:23, and "commit" here, represent the same Greek word.

Verses 24, 25. - But Jesus did not (imperfect) trust himself to them; not even to those who had "trusted on his Name." This remarkable expression corresponds with many actions and methods of Jesus. When he was offered the homage of devils, he forbade them to speak. When those who had been simply healed of bodily disease began garrulously to proclaim his praises, he silenced them. He had no faith in their faith, and consequently did not open to them more of his nature; still less did he assume, as they would have liked him to do, an immediate and outward Messiahship of political revolt. He did not break the bruised reed nor quench the smoking flax, and often made use of the smallest remnant of spiritual apprehension; but even in Galilee, when they would by force have made him a king, "he sent the multitudes away." The apparently arbitrary permission given to others to proclaim his Name (as, e.g., to the healed demoniac of Gergesa, Luke 8:39; cf. Luke 9:57-62) suggests the precise inquiry which John had felt from the first Jerusalem visit, and which, with profound insight, he thus meets: "He did not trust himself to them," owing to the fact that he knew - (γινώσκειν by apperceptive and continuous processes) - all (men) persons. He penetrated their thoughts, discerned their character, saw the meaning of their faith, the burden of their wishes, the regal passions that consumed them - he knew all. And also because he had no need that any should testify what was in (the) man; for he himself - without such aid - knew what was in (the) man. The definite articles here may either restrict the meaning to the men who happened one by one to come under his searching glance (John 7:51; Meyer), or it may mean "man" generically, "human nature" in all its peril, weakness, and self-deception. Geikie ('Life of Christ,' 1, 508) gives a novel, though entirely indefensible, translation: "He needed not that any should bear witness respecting him as man." The better and more accurate translation is the first; but since his glance is universal and contact with souls continuous - man by man - the statement thus embraces even more than is involved in the generic sense. The knowledge of man (homo) "generically" would not embrace his individualities - would leave out the specialities of each case. The particularism of Christ's penetrative glance gives the stronger and better explanation of the reserve of Christ in dealing with these half-believers, than the generic or rather universal knowledge which is supposed to be involved. N.B. -

(1) There is a so called faith to which Christ will not unveil himself - will not give himself.

(2) The great reward of faith in Christ is the faith of Christ.

(3) Faith in the Name of Christ, produced now by "signs," real or artificial, fictitious or sacramental, mystic, or miraculous, or aesthetic, by series Biblicae, or exaggerated ideas of special providence, is not comparable to the faith in Christ himself, which the truth about him excites. . . .

Parallel Commentaries ...

But
δὲ (de)
Conjunction
Strong's 1161: A primary particle; but, and, etc.

Jesus
Ἰησοῦς (Iēsous)
Noun - Nominative Masculine Singular
Strong's 2424: Of Hebrew origin; Jesus, the name of our Lord and two other Israelites.

{did} not
οὐκ (ouk)
Adverb
Strong's 3756: No, not. Also ouk, and ouch a primary word; the absolute negative adverb; no or not.

entrust
ἐπίστευεν (episteuen)
Verb - Imperfect Indicative Active - 3rd Person Singular
Strong's 4100: From pistis; to have faith, i.e. Credit; by implication, to entrust.

Himself
αὑτὸν (hauton)
Personal / Possessive Pronoun - Accusative Masculine 3rd Person Singular
Strong's 848: Her own, his own, their own, themselves, they. Contracted for heautou; self.

to them,
αὐτοῖς (autois)
Personal / Possessive Pronoun - Dative Masculine 3rd Person Plural
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

for
διὰ (dia)
Preposition
Strong's 1223: A primary preposition denoting the channel of an act; through.

He
αὐτὸν (auton)
Personal / Possessive Pronoun - Accusative Masculine 3rd Person Singular
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

knew
γινώσκειν (ginōskein)
Verb - Present Infinitive Active
Strong's 1097: A prolonged form of a primary verb; to 'know' in a great variety of applications and with many implications.

all [men].
πάντας (pantas)
Adjective - Accusative Masculine Plural
Strong's 3956: All, the whole, every kind of. Including all the forms of declension; apparently a primary word; all, any, every, the whole.


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NT Gospels: John 2:24 But Jesus didn't trust himself to them (Jhn Jo Jn)