But Jesus
The verse begins with "But Jesus," indicating a contrast to the preceding verses where many believed in His name after witnessing the signs He performed. The name "Jesus" is derived from the Hebrew "Yeshua," meaning "Yahweh is salvation." This highlights His divine mission and identity as the Savior. In the context of the Gospel of John, Jesus is consistently portrayed as the divine Word made flesh, fully aware of His purpose and the hearts of those around Him.

did not entrust Himself
The phrase "did not entrust Himself" is significant. The Greek word for "entrust" is "pisteuō," which is often translated as "believe" or "have faith." Here, it implies a deeper level of trust or commitment. Jesus, despite the belief of the crowds, chose not to commit Himself to them. This reflects His divine wisdom and discernment, knowing that their faith was superficial, based on signs rather than a true understanding of His identity and mission.

to them
"To them" refers to the people who believed in Him because of the signs. This highlights a recurring theme in John's Gospel: the distinction between genuine faith and superficial belief. The crowds were often drawn to Jesus for His miracles, but true discipleship requires a deeper commitment and understanding of who He is.

for He knew
The phrase "for He knew" underscores Jesus' omniscience. The Greek word "ginōskō" means to know, perceive, or understand. This knowledge is not just intellectual but intimate and complete. Jesus' divine nature allowed Him to see beyond outward appearances and understand the true nature of human hearts.

all men
"All men" indicates the universality of Jesus' knowledge. His understanding was not limited to those present but extended to all humanity. This reflects the biblical teaching of God's omniscience, as seen in passages like Psalm 139, where God is described as knowing every thought and action. Jesus, being fully God, shares this attribute, emphasizing His divine authority and insight.

(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)