at the Passover Feast
The Passover Feast was one of the most important Jewish festivals, commemorating the Israelites' deliverance from Egypt. It was a time when Jews from all over the world gathered in Jerusalem. The Greek term "Πάσχα" (Pascha) is used here, which directly ties Jesus' actions and teachings to the themes of liberation and salvation. This setting underscores the significance of Jesus' mission as the ultimate Passover Lamb, whose sacrifice would bring about a new exodus from sin.

many people saw the signs
The "signs" refer to the miracles Jesus performed, which served as divine attestations of His messianic identity. The Greek word "σημεῖα" (sēmeia) indicates not just miraculous acts but also symbolic acts that point to deeper spiritual truths. These signs were meant to reveal Jesus' divine authority and to invite belief in Him as the Son of God. The witnessing of these signs by "many people" suggests a widespread impact and foreshadows the growing public awareness and interest in Jesus' ministry.

He was doing
This phrase emphasizes the active and ongoing nature of Jesus' ministry. The Greek verb "ἐποίει" (epoiei) is in the imperfect tense, indicating continuous action. Jesus' works were not isolated events but part of a continuous demonstration of His divine power and compassion. This ongoing activity reflects the relentless nature of God's love and the persistent call to faith and repentance.

and believed in His name
To "believe in His name" is to trust in the person and work of Jesus Christ. The Greek word for "believe," "ἐπίστευσαν" (episteusan), implies a deep, personal trust and reliance. The "name" of Jesus, "ὄνομα" (onoma), represents His character, authority, and mission. Belief in His name is not merely intellectual assent but a transformative trust that acknowledges Jesus as Lord and Savior. This belief is the foundation of Christian faith and the means by which individuals enter into a saving relationship with God.

Many believed.--The persons are distinct from the official representatives of the nation (John 2:18-19), as the place, Jerusalem, is distinguished from the Temple.

When they saw the miracles.--Better, as before, signs. The original words imply that their faith was dependent upon the signs which they gazed upon, without entering into their deeper meaning. It was the impulsive response of the moment, not based upon a previous preparation, nor resulting in a present deep conviction. It came far short of the faith of the disciples, who passed from a true knowledge of Moses and the Prophets to a true knowledge of Christ without a sign; but it came far above the disbelief of scribes and Pharisees, who after a sign rejected Him. It was not the prepared good ground bringing forth abundantly; but neither was it the hardened wayside which did not receive the seed at all.

(3) Numerous signs in Jerusalem, with their twofold effects. Verse 23. - A new paragraph is commenced here. The conversation with Nicodemus is prefaced by a very remarkable summary of facts, and a hint of principles of action, which are intended to throw light on the great discourse, which hears the same kind of relation to St. John's Gospel that the sermon on the mount does to St. Matthew's Gospel. It is a compendium of the Christian faith. The very fulness and sufficiency of it suggests the doubt of its authenticity. Is not the Lord's reticence on other occasions, and even his enigmatic, parabolic methods of teaching, in decided contrast with the abundance of the revelations with which Nicodemus was favoured? We are tempted to ask - What was the evangelist's source of information? The only reply that seems to me rational is that John himself was the auditor of this discourse, and has preserved it for the edification and solace of the world. The disciple whom Jesus loved never left him, but was perpetually drinking in his words, and, with a genuine Hebrew retentiveness, preserved them intact; at all events, he so reproduced the leading ideas of the conversation. This is, we maintain, a far more scientific treatment of the authorities than the hypothesis of a Johannist of the second century having gathered up and idealized the synoptic records of the scribes, who, by sundry questions, brought forth from the Lord some of his most characteristic teaching. Thoma urges that we have here a spiritual rechauffe of "the rich young man," of "the lawyer," and of the story of Paul, himself a Pharisee, when finally convinced that he needed a new creation and a spiritual life! First of all, then, we have the place, general period, and specific time referred to: Now when he was in Jerusalem - not the temple, but in the houses and streets, and perhaps suburbs, of Jerusalem (Ἱερουσαλύμοις the plural form used generally in the Gospel, while Ἱερουσαλήμ is used in the Revelation in symbolic sense) - at the Passover; a period generally covering nine or ten days of celebration, extending from the first purifying of the houses from all leaven and the drawing of pure water on the thirteenth Nisan, the paschal meal on the fourteenth Nisan, the feasts in the evenings of the great days of convocation, fifteenth and twenty-first of the month, and the ceremonies of the intervening six days. In the feast must refer to one or ether of the great days of convocation, worship, and feasting. Many believed on his Name; i.e. on his Messiahship, rather than on himself, as their Prophet, Purifier, self-sacrificing Priest, or than on himself as Lamb of God or Son of God. They accepted on easy terms, with a fickle and perhaps eager fanaticism, the first impression produced by him when they saw the signs which he was making of his heavenly mission and nature. We must conclude, therefore, that he did in many ways partially unveil himself. Nicodemus heard of these "signs," and referred them to a Divine commission. John does not here, nor elsewhere, say what these signs were - whether they consisted of effects produced on nature or on men, whether they were deeds of healing, or of moral compulsion, or repression, or reformation. Great expectations with reference to a coming Christ had been excited in the breasts of tens of thousands by John the Baptist's fiery ministry. The result was that men now flocked to Jesus in greater numbers than they had done to him (John 3:26). The faith that they exercised was neither deep nor appreciative, yet it was worthy of the name of faith.

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