But Jesus didn’t entrust himself to them, because he knew everyone,
Parallel Translations
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But Jesus didn’t entrust himself to them, because he knew everyone,
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But Iesus put not him selfe in their hondes because he knewe all men
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But Iesus did not commit him selfe vnto them, because he knewe them all,
Cross-references (17)
Passages linked to John 2:24 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- John 6:64 But there are some of you who don’t believe.” For Jesus knew from the beginning who they were who didn’t believe, and who it was who would betray him.
- Matthew 9:4 Jesus, knowing their thoughts, said, “Why do you think evil in your hearts?
- Acts 1:24 They prayed and said, “You, Lord, who know the hearts of all men, show which one of these two you have chosen
- Hebrews 4:13 There is no creature that is hidden from his sight, but all things are naked and laid open before the eyes of him to whom we must give an account.
- 1 Chronicles 28:9 You, Solomon my son, know the God of your father, and serve him with a perfect heart and with a willing mind; for Yahweh searches all hearts, and understands all the imaginations of the thoughts. If you seek him, he will be found by you; but if you forsake him, he will cast you off forever.
- 1 Samuel 16:7 But Yahweh said to Samuel, “Don’t look on his face, or on the height of his stature, because I have rejected him; for I don’t see as man sees. For man looks at the outward appearance, but Yahweh looks at the heart.”
- Jeremiah 17:9 The heart is deceitful above all things and it is exceedingly corrupt. Who can know it?
- John 5:42 But I know you, that you don’t have God’s love in yourselves.
- John 16:30 Now we know that you know all things, and don’t need for anyone to question you. By this we believe that you came from God.”
- Revelation 2:23 I will kill her children with Death, and all the assemblies will know that I am he who searches the minds and hearts. I will give to each one of you according to your deeds.
- Mark 2:8 Immediately Jesus, perceiving in his spirit that they so reasoned within themselves, said to them, “Why do you reason these things in your hearts?
- John 21:17 He said to him the third time, “Simon, son of Jonah, do you have affection for me?” Peter was grieved because he asked him the third time, “Do you have affection for me?” He said to him, “Lord, you know everything. You know that I have affection for you.” Jesus said to him, “Feed my sheep.
- 1 Chronicles 29:17 I know also, my God, that you try the heart, and have pleasure in uprightness. As for me, in the uprightness of my heart I have willingly offered all these things. Now I have seen with joy your people, who are present here, offer willingly to you.
- John 6:15 Jesus therefore, perceiving that they were about to come and take him by force to make him king, withdrew again to the mountain by himself.
- Matthew 10:16-17 “Behold, I send you out as sheep among wolves. Therefore be wise as serpents, and harmless as doves. But beware of men: for they will deliver you up to councils, and in their synagogues they will scourge you.
- John 1:42 He brought him to Jesus. Jesus looked at him, and said, “You are Simon the son of Jonah. You shall be called Cephas” (which is by interpretation, Peter).
- John 1:46-47 Nathanael said to him, “Can any good thing come out of Nazareth?” Philip said to him, “Come and see.” Jesus saw Nathanael coming to him, and said about him, “Behold, an Israelite indeed, in whom is no deceit!”
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (15 sources)
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John Calvin 1540 · Public Domain 24. But Christ did not rely on them. Those…
24. But Christ did not rely on them. Those who explain the meaning to be, that Christ was on his guard against them, because he knew that they were not upright and faithful, do not appear to me to express sufficiently well the meaning of the Evangelist. Still less do I agree with what Augustine says about recent converts. The Evangelist rather means, in my opinion, that Christ did not reckon them to be genuine disciples, but despised them as volatile and unsteady. It is a passage which ought to be carefully observed, that not all who profess to be Christ’s followers are such in his estimation. But we ought also to add the reason which immediately follows:
Because he knew them all. Nothing is more dangerous than hypocrisy, for this reason among others, that it is an exceedingly common fault. There is scarcely any man who is not pleased with himself; and while we deceive ourselves by empty flatteries, we imagine that God is blind like ourselves. But here we are reminded how widely his judgment differs from ours; for he sees clearly those things which we cannot perceive, because they are concealed by some disguise; and he estimates according to their hidden source, that is, according to the most secret feeling of the heart, those things which dazzle our eyes by false luster. This is what Solomon says, that
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God weighs in his balance the hearts of men, while they flatter themselves in their ways, (Proverbs 21:2.)
Let us remember, therefore, that none are the true disciples of Christ but those whom He approves, because in such a matter He alone is competent to decide and to judge.
A question now arises: when the Evangelist says that Christ knew them all, does he mean those only of whom he had lately spoken, or does the expression refer to the whole human race? Some extend it to the universal nature of man, and think that the whole world is here condemned for wicked and perfidious hypocrisy. And, certainly, it is a true statement, that Christ can find in men no reason why he should deign to place them in the number of his followers; but I do not see that this agrees with the context, and therefore I limit it to those who had been formerly mentioned.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain It is not good crediting them, which stand only…
It is not good crediting them, which stand only upon miracles.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 24 But Jesus did not commit himself unto them,…
24 But Jesus did not commit himself unto them, because he knew all men,
Ver. 24. Did not commit himself unto them] Who yet would needs obtrude upon him. None are so impudent as hypocrites; they deceive themselves, they would do others; God, too. I read not (saith one) in Scripture of a hypocrite’s conversion; and what wonder? for whereas, after sin, conversion is left as a means to cure all other sinners; what means to recover him, who hath converted conversion itseff into sin?
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Christ did not take all these seeming believers into…
Christ did not take all these seeming believers into his bosom, nor call them after him, nor maintain any familiar fellowship and communion with them; but made haste again into Galilee, till his time was come, knowing that in so public a place of danger they were not to be trusted; for being God blessed for ever, he had knowledge of the hearts of all men.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain And needed not that any should testify of man,....…
And needed not that any should testify of man,.... Of this or the other man, that he was a good or a bad man; he needed no proofs to be made, or testimonies bore, or evidence given of men's characters and actions; he was of quick understanding, and could distinguish at once between a wicked man and a good man; and so had the characteristic which the Jews require of the Messiah; for they rejected Bar Cozba from being the Messiah, and slew him, because he could not smell, referring to Isa 11:3, or discern a bad man from a good man (n); but this Jesus could do, without any external evidence:
for he knew what was in man; which none but the spirit of a man can know; his inward thoughts, the secrets of the heart; thus Christ knew the thoughts of the Scribes and Pharisees, Mat 9:4, being a discerner of the thoughts, and intents of the heart, Heb 4:12. This Apollonius Tyaneus, the ape of Christ, ascribed to himself (o); but is what is peculiar to God; and Christ being God, knows all that is in man; that there is no good in him naturally, nothing but what comes from his Father, is imparted by himself, or implanted by his Spirit; he knows the wickedness there is in man, that his heart is deceitful and desperately wicked, and full of all manner of iniquities; he knows in what condition all the and faculties of the souls of men are; what their affections are set upon, on earthly or heavenly things; whether there is any light in their understandings, or not; whether their wills are subdued and resigned to the will of God, or not; whether their minds and consciences are defiled, or their hearts are sprinkled from an evil conscience; in short, whether the internal good work of grace is begun upon their souls, or not; and he knows the secret springs of all actions, good and bad; all which prove his true and proper deity, and show him to be a suitable Saviour of sinners, and qualify him to be the Judge of the whole earth.
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(n) T. Bab. Sanhedrin, fol. 93. 2. (o) Philostrat. Vit. Apollonii, l. 1. c. 13.
Next: John Chapter 3
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain He did not trust himself to them - Let…
He did not trust himself to them - Let us learn hence not rashly to put ourselves into the power of others. Let us study a wise and happy medium between universal suspiciousness and that easiness which would make us the property of every pretender to kindness and respect.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 24. He knew all men] Instead of παντας…
Verse 24. He knew all men] Instead of παντας all men, EGH, and about thirty others, read παντα, every man, or all things; and this I am inclined to believe is the true reading. Jesus knew all things; and why? Because he made all things, Joh 1:3, and because he was the all-wise God, Joh 1:1; and he knew all men, because he alone searches the heart, and tries the reins. He knows who are sincere, and who are hypocritical: he knows those in whom he can confide, and those to whom he can neither trust himself nor his gifts. Reader, he also knows thee: thy cares, fears, perplexities, temptations, afflictions, desires, and hopes; thy helps and hinderances; the progress thou hast made in the Divine life, or thy declension from it. If he know thee to be hypocritical or iniquitous, he looks upon thee with abhorrence: if he know thee to be of a meek and broken spirit, he looks on thee with pity, complacency, and delight. Take courage-thou canst say, Lord, thou knowest all things, thou knowest that I do love thee, and mourn because I love and serve thee so little: then expect him to come in unto thee, and make his abode with thee: while thy eye and heart are simple, he will love thee, and thy whole soul shall be full of light. To him be glory and dominion for ever!
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain Did not commit himself - The word translated “commit”…
Did not commit himself - The word translated “commit” here is the same which in Joh 2:23 is translated “believed.” It means to put “trust” or “confidence in.” Jesus did not put “trust” or “reliance” in them. He did not leave himself in their hands. He acted cautiously and prudently. The proper time for him to die had not come, and he secured his own safety. The reason why he did not commit himself to them is “that he knew all men.” He knew the “inconstancy” and “fickleness” of the multitude. He knew how easily they might be turned against him by the Jewish leaders, and how unsafe he would be if they should be moved to sedition and tumult.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Trust himself to them. The Fathers generally understand these…
Trust himself to them. The Fathers generally understand these words, to them, to refer to those who believed in him, mentioned in the preceding verse. Though they believed in him, he did not trust himself to them, because he knew them. He knew their weaknesses, their inconstancy, their unsteadiness. He knew they would abandon him on the first occasion; and that his passion, his cross, his doctrines, would be a subject of scandal. St. Augustine compares these first believers to catechumens. They believe in Christ, confess his name, and sign their foreheads with his cross: but Jesus Christ does not trust himself to them; he does not trust to them the knowledge of his mysteries; he does not reveal to them the secrets of his religion. (Calmet) --- The catechumens were not allowed to be present at the holy mysteries of the sacrifice of the mass, but went out after the instruction of the gospel; whence the first part of the mass was frequently called the mass of the catechumens.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain did not commit--"entrust," or let Himself down familiarly to…
did not commit--"entrust," or let Himself down familiarly to them, as to His genuine disciples.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 24. did not commit] The same verb as ‘many…
24. did not commit] The same verb as ‘many believed’ in Joh_2:23. ‘Many trusted in His name; but Jesus did not trust Himself unto them.’ The antithesis is probably intentional.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (24) But beneath this shallow surface there is the…
(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. Joh_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. Joh_8:31, Note.) Our version gives the correct sense, but it should be noted that “believed” in Joh_2:23, and “commit” here, represent the same Greek word.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Vers. 24, 25. But Jesus did not (imperfect) trust…
Vers. 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, Luk_8:39; cf. Luk_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 (ginwskein by a perceptive 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 aidknew 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, (Joh_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 ease. 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.
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(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.
(4) It is to the latter rather than to the former that the golden gates of the heart of Jesus are opened.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain Jesus did not commit Himself unto them, because He…
Joh_2:24-25
Jesus did not commit Himself unto them, because He knew all men.
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Superficial faith
I. THE DANGER OF A SUPERFICIAL FAITH. It was only such a faith that these people had who believed in Christ on the ground of His miracles. It did not satisfy Christ. It had no deep root and had not led to loyal acceptance of His doctrine. Compare it with that of Nicodemus. Both felt that Christ was a teacher sent from God; but in the one case the feeling stopped there; in the other it stimulated patient inquiry. Consequently, while Christ did not commit Himself to the one, He did to the other. There are believers and believers; there is a serious possibility of being a sincere believer, but with a faith so shallow as not to be owned by Christ.
II. THE UNPROFITABLENESS OF A SUPERFICIAL FAITH. Christ had no faith in their faith. Shallow faith secures none of the privileges of discipleship; it does not appropriate Christ, and therefore does not enjoy His love and friendship. Christ reciprocates the faith of His true disciples only.
III. THE PERFECT ACQUAINTANCE WHICH CHRIST HAS WITH THE STATE OF PROFESSED BELIEVERS.
1. This bears on the nature of Christ ascribing to Him an attribute of Deity.
2. This bears on ourselves, telling us how thoroughly we are known. We may deceive ourselves, but we cannot deceive Him. This should lead to carefulness and honesty. (W. Steele, M. A.)
The omniscience of Christ
Nature in all her realms lies open to His eye. Mankind in all its races are in His view. Every mans circumstances and thoughts are known to Him. This knowledge is
I. INTUITIVE Ours is dependent on human testimony; His utterly independent of it. Who told Him Zaccheus name, or of the domestic history of the woman of Samaria, or of the treachery of Judas? And so now from heaven He addressed Saul of Tarsus by name and told the Asian churches that He knew their works. Still All things are naked and open unto His eyes.
II. UNIVERSE. With instant discrimination He knew friend from foe, the enthusiasts which fed on His miracles, and that which was love to Himself. Where is there a man? Christ knows Him, one of a thousand millions. What is He doing in crowded mart or solitary cell? Christ knows all about it.
III. INTIMATE. He reads thoughts, feelings, affections, desires. Deception has no covering from Him; hypocrisy no mask He cannot pierce. Judas may deceive the twelve, he cannot deceive the Lord. There is no secrecy in sin. Conclusion: Take comfort from Christs omniscience.
1. Are we in sorrows? Think of Hagar.
2. Do we give ourselves to prayer? Think of Nathanael.
3. Are we of doubtful mind? Think of Thomas. (G. T. Coster.)
Christs distrust of man
I. WE MAY MEASURE IT IN PART BY THE TEMPTATION IT RESISTED. It was more wonderful than even His mighty works. Around Christ was a nation full of Messianic hopes. All He had to do was by falling in with the notional ideas to gather those hopes around Himself. Who could have resisted such a temptation but He who knew the falsity of the hearts which entertained those hopes.
II. IT DEPENDED UPON THOROUGH AND ABSOLUTE KNOWLEDGE. With most people distrust is the offspring, as in turn it becomes the parent of ignorance. When men have never fairly tried their fellows or studied their behaviour under circumstances which reveal character, they naturally hesitate to commit great interests to their keeping. Christ knew men because He knew man.
III. ITS BEARINGS ON THE REDEMPTIVE WORK OF CHRIST WERE MOST IMPORTANT.
1. It safeguarded Him from surprise and precipitancy.
2. It rendered His death absolutely voluntary. (A. F. Muir, M. A.)
Christs knowledge of man
Christ knows the very roots of the trees; we know the character of the trees only from the fruits. (Calvin.)
The miracles at the Passover
I. THE WORKS WHICH THE SAVIOUR PERFORMED.
1. Where they were performed.
2. When on the feast day, a most favourable time.
II. THE HONOUR WHICH THE SAVIOUR RECEIVED. No greater honour can be given to a man than to trust him.
1. By what means the peoples faith was produced. Miracles.
2. The number who were convinced of the truth of Christs claims was considerable.
III. THE CAUTION WHICH THE SAVIOUR EXERCISED.
1. How it was shown.
2. The reason assigned.
3. The truth announced--Needed not, etc.
(Miracles of our Lord.)
Christs knowledge of man
I. HE KNOWS ALL ABOUT THE DISEASE WHICH AFFLICTS US. Our faith in a physicians knowledge has often much to do with our recovery. Christ knows thoroughly His own workmanship, and all about that sin which is marring it.
II. CHRIST THROUGH HIS KNOWLEDGE IS ABLE TO WORK HIS CURE. To perform this cure requires a perfect knowledge of the disease and power over it. Christ has both these.
III. CHRIST KNOWS THE CHRISTIAN IN A SPECIAL WAY. I know My sheep. He calls us by name. As in the human so in the Divine family dispositions and temperaments are recognized. One can be lead by a thread, another will break an ox chain. Christ saw the faith of the Syrophoenician. He knew what was in boasting Peter and in Judas.
1. He knows the temptation of each Christian, and will not allow us to be tempted above what we are able.
2. In the light of this we are able to understand better our trials. Christ as the Physician does not hesitate to use the lancet when necessary. He bleeds the plethoric that he may bring forth more fruit. (T. L. Cuyler, D. D.)
Christs knowledge of man
He knows what was in man
I. AS HE CAME AT FIRST FROM THE CREATORS HAND. God made man upright; and that uprightness is known to Him on whom our help has been laid. The Son partook of the Divine council in which the human constitution was planned.
II. WHEN HE HAD FALLEN. Knowing the character of the perfect work, the Saviour knows also the amount of damage that it has sustained. He knows, also, the gravity of mans sin, as an event affecting all the plans of God, and the government of all intelligent beings. Some trees are of such a constitution that if the uppermost bud is once nipped off, the tree is finally ruined. It can never develop itself into its proper shape and dimensions. Such an uppermost bud was humanity on the whole material creation. Deprived of its head, the world could not shoot up into the beauty and completeness which its Maker intended it should attain.
III. WHAT WOULD RESTORE HIM, AND WAS ABLE TO APPLY THE CURE. Knowing the worth of man as God had made him, our Physician would not abandon the wreck; but knowing how complete the wreck was, He bowed His heavens and came down to save. He united Himself to us, that if He should rise so must we. I rejoice in the omniscience of the Holy One, both on account of the good that He knew in man, and the evil. A counsellor who understood less fully what our nature was, and our constitution fitted us to become might have advised abandonment. It often becomes a question whether a stranded ship should be left to her fate or brought off and repaired. Sometimes an erroneous judgment is acted on. On one side, an effort is made to save the wreck, when it would have been better to abandon it, and construct another. Again, she is sometimes weakly abandoned, when it would have been profitable to have saved her. And so a helper who understood less of our original nature and capability might have proposed to cast us off as hopelessly damaged, supposing that, by allowing the wreck to be wholly washed away, a new and higher degree of intelligence might have been called into existence. Although Christ knew all the evil that was in man by sin, He did not disdain to undertake the rescue. By assuming the nature of the fallen, and meeting the law in their stead, He received the curse into Himself and exhausted it.
IV. SOME LESSONS:
1. Speaking of the unconverted--He knows what is in them and yet He does not cast out the unclean.
2. Speaking of His own disciples--He knows what is in them, and with that knowledge, it is because He is God and not man, that He does not shake them off.
3. He knows what is in man, and therefore can make His word and providence suitable. (W. Arnot, D. D.)
Inward knowledge of man necessary for good authorship
Dickens, writing about a clever story by a popular author, says, It is extremely good indeed; but all the strongest things of which it is capable missed. It shows just how far that kind of power can go. It is more like a note of an idea than anything else. It seems to be as if it were written by somebody who lived next door to other people, rather than inside of them.
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 2:24 John uses a play on words here. Because…
2:24 John uses a play on words here. Because of his signs, many people trusted in Jesus (2:23), but Jesus didn’t trust them. This did not refer to specific people Jesus met in Jerusalem, but reflects his knowledge of all humanity.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.