John 2:23

John 2:23-25 . When he was in Jerusalem, in the feast-day — Or rather, during the feast, as εν τη εορτη , should undoubtedly be translated: that is, during all the days of the solemnity; many believed in his name — Were inwardly persuaded that he was the Messiah, or, at least, that he was a teacher sent from God; when they saw the miracles which he did — This, as well as John 3:2 ; John 4:45 , plainly refers to some miracles wrought by Christ, the particulars of which are not transmitted to us. But Jesus did not commit himself unto them — Did not repose such confidence in the sincerity of their profession of faith in him, or in their fidelity, courage, or wisdom, as to discover himself to be the Messiah. Because he knew all men — Had perfect knowledge of their dispositions; and needed not that any should testify of man — To give him any information concerning the character of any man, though ever so much a stranger to him; for he knew what was in man — By an immediate and unerring penetration, he knew what was in the heart of every man; and consequently knew, that those people had such gross notions of the Messiah’s kingdom, that there was no room for him to confide in them: or, he knew that the faith of many of them had not yet advanced to a full conviction; and foresaw that they would quickly fall off, when they found he was rejected by the great men, and did not erect a secular empire. Let us learn hence, not rashly to put ourselves into the power of others.

John 2:23 . Time, place, and circumstance are again given. ὡς δὲ ἦν ἐν τοῖς Ἰεροσολύμοις ἐν τῷ πάσχα ἐν τῇ ἑορτῇ . The last clause is added with a reference to John 2:13 . Then the feast was near, now it had arrived. We are to hear what happened while Jesus resided in Jerusalem during the feast .— πολλοὶ ἐπίστευσαν εἰς τὸ ὄνομα αὐτοῦ , which can scarcely mean less than that they believed He was the Messiah. Nicodemus, however, seems willing only to admit He is “a teacher come from God”. Their belief was founded on the miracles they saw.— θεωροῦντες αὐτοῦ τὰ σημεῖα ἃ ἐποίει , seeing day by day the signs He was doing, and of which John relates none. This faith, resting on miracles, is in this Gospel never commended as the highest kind of faith, although it is by no means despised. It is what Luther calls “milk faith” and may grow into something more trustworthy. Accordingly, although Jesus had at once committed Himself to the men who were attracted without miracle by His personality and the testimony of the Baptist, to these αὐτὸς Ἰησοῦς οὐκ ἐπίστευεν ἑαυτὸν , “Jesus on His part did not commit Himself”. It is necessary to consider not only whether we have faith in Christ but whether Christ has faith in us. Thoroughgoing confidence must always be reciprocal. Christ will commit Himself to the man who thoroughly commits himself to Him.

The reason of this reserve is given in a twofold expression: positive, διὰ τὸ αὐτὸν γινώσκειν πάντας , “because He Himself knew all men”; negative, καὶ ὅτι οὐ χρείαν εἶχεν ἵνα τὶς μαρτυρήσῃ περὶ τοῦ ἀνθρώπου , “and because He had no need that any one should witness concerning man”. Holtzmann, following Winer, thinks that the article is inserted because reference is made to the individual with whom Jesus had on each occasion to do. This seems quite unnecessary. ὁ ἄνθρωπος is here, as in A.V[37], “man,” the ordinary generic use of the article. The reason for this again is given in the closing words, αὐτὸς γὰρ … “For He Himself knew what was in man,” knew human nature, the motives, governing ideas, and ways of man. This knowledge was not supernatural. Westcott has an important note on this point, in which he points out that John describes the knowledge of Jesus “both as relative, acquired ( γινώσκειν ) and absolute, possessed ( εἰδέναι )”. Each constitutes a higher degree of the kind of knowledge found among men. Reynolds says: “There are many other indications of this thought mastery, which the evangelists appear to regard as proofs of divine power; so that I think the real significance of the passage is an ascription to Jesus of Divine power. The supernatural in mind, the superhuman mental processes of Jesus, are part of the proof we have that though He was man He created the irresistible impression that He was more than man.” [37] Authorised Version.

At the passover Note the omission of of the Jews (John 2:13). In the feast-day (ἐν τῇ ἑορτῇ) Rev., during the feast. The feast of unleavened bread, during the seven days succeeding the actual passover (see on Mark 14:1). Believed on (ἐπίστευσαν εἰς) The stronger expression of faith (John 1:12). His name See on John 1:12. With the phrase believe on His name, compare believe on Him (John 8:30), which is the stronger expression, indicating a casting of one's self upon Him; while to believe on the name is rather to believe in Him as being that which he claims to be, in this case the Messiah. It is believing recognition rather than appropriation. "Their faith in His name (as that of the Messiah) did not yet amount to any decision of their inner life for Jesus, but was only an opinion produced by the sight of His miracles, that He was the Messiah" (Meyer). When they saw (θεωροῦντες) Rev., literally and rightly, beholding (see on John 1:14, John 1:29). He did (ἐποίει) Better, was doing; the imperfect denoting the wonderful works as in progress.

To believe in Christ’s name, and to believe in Christ himself, are one and the same thing; as it is the same to call upon God, and to call upon the name of God: so Acts 3:16 . The meaning is, that they believed the things which were published concerning his person and office: yet the periphrasis, Believed in his name, is not vain; but declareth a mutual relation between God and the word, by the preaching of which he maketh himself known to the world. True faith cometh by hearing, and hearing by the word of God. I think it is to no purpose disputed here by some, whether the faith here mentioned was true faith, yea or no. It appeareth by what followeth, that it was not true justifying faith; but it was true in its kind. To make up true justifying, saving faith, which the apostle calls the faith of God’s elect, three things are required: 1. A knowledge of the proposition of the word revealing Christ: this is acquired by reading, hearing, meditation, &c. 2. The second is assent, which is the act of the understanding, agreeing in the truth of the word revealed, when such an assent is given to a proposition, if merely upon the Divine revelation of it: this is faith, a true faith in its kind. 3. Upon this now (in those who savingly believe) the will closes with Christ as an adequate object; for it receiveth him, accepteth him, relies on him as its Saviour, and moveth by the affections to love, desire, hope, rejoice in him; and commandeth the outward man into an obedience to his law

. Now it is very possible, that, through a common influence of the Holy Spirit of God, men upon the hearing of the word, especially having the advantage of seeing miraculous operations confirming the word, may give a true assent to the proposition of the word, as a proposition of truth, and yet may never receive Christ as their Saviour, close with him, trust in him, desire, love, or obey him; this was the case of these persons, many at least of them. They believed, seeing the miracles which Christ did: they wanted a due knowledge of Christ founded in the word; neither had they any certain, steady, fixed assent, founded in the discerning the truth of the proposition; their assent was sudden, founded only upon the miracles they saw wrought; so as though they might have some confidence in him, as a famous person, and some great prince, from whom they might expect some earthly good, yet this was all, which was far enough from true saving faith.

23–25 . Belief without Devotion 23 . in Jerusalem at , &c.] More accurately, in Jerusalem, at the Passover , during the Feast . Note the exactness of detail. when they saw the miracles ] None of these have been recorded. Comp. John 4:45 , John 20:30 . Faith growing out of such soil would be likely to cease when the miracles ceased. ‘When they saw’ should perhaps be ‘ whilst they saw,’ as if implying ‘and no longer.’ For ‘miracles’ read signs , as in John 2:11 .

John 2:23 . Ἐν τῇ ἑορτῇ , in the feast ) the people being collected, ch. John 4:45 , “The Galilæans received Him, having seen all the things that He did at Jerusalem at the feast.”— ἐπίστευσαν , believed ) as those, concerning whom ch. John 8:30 speaks: “As He spake these words, many believed on Him;” John 12:42 , “Among the chief rulers also many believed on Him.”— τὰ σημεῖα , signs ) More signs are recorded as having been done by the Evangelists in Galilee, than in Judæa and Jerusalem: John 2:1 , and chap. John 4:46 [The miracle of the wine at Cana, and on the nobleman’s son at Capernaum]. For in Galilee He wrought very many: Matthew 11:20 , “Then began He to upbraid the cities, wherein most of His mighty works were done:” and those which had been wrought in Jerusalem, were then very well known of themselves.

(23) In the feast day. —Omit the word “day” after feast. The italics show that there is no word to express it in the Greek, and it gives the impression of one day, whereas the feast extended over a week. The idea of time, moreover, is not expressed by “in the feast.” The sentence means, When He was in the feast (engaged in keeping the feast) at Jerusalem, during the Passover. 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.