TRV
Translation
King James Version
¶ Now when he was in Jerusalem at the passover, in the feast day, many believed in his name, when they saw the miracles which he did.
Complete Jewish Bible
Now while Yeshua was in Yerushalayim at the Pesach festival, there were many people who “believed in his name” when they saw the miracles he performed.
Berean Standard Bible
While He was in Jerusalem at the Passover Feast, many people saw the signs He was doing and believed in His name.
American Standard Version
Now when he was in Jerusalem at the passover, during the feast, many believed on his name, beholding his signs which he did.
World English Bible Messianic
Now when he was in Jerusalem at the Passover, during the feast, many believed in his name, observing his signs which he did.
Geneva Bible (1599)
Nowe when hee was at Hierusalem at the Passeouer in the feast, many beleeued in his Name, when they sawe his miracles which he did.
Young's Literal Translation
And as he was in Jerusalem, in the passover, in the feast, many believed in his name, beholding his signs that he was doing;
See on the biblical-era map
In the KJVVerse 26,119 of 31,102
Study This Verse
Commentary on John 2 verses 23–25
23 ¶ Now when he was in Jerusalem at the passover, in the feast day, many believed in his name, when they saw the miracles which he did.
24 But Jesus did not commit himself unto them, because he knew all men,
25 And needed not that any should testify of man: for he knew what was in man.
We have here an account of the success, the poor success, of Christ's preaching and miracles at Jerusalem, while he kept the passover there. Observe,
I. That our Lord Jesus, when he was at Jerusalem at the passover, did preach and work miracles. People's believing on him implied that he preached; and it is expressly said, They saw the miracles he did. He was now in Jerusalem, the holy city, whence the word of the Lord was to go froth. His residence was mostly in Galilee, and therefore when he was in Jerusalem he was very busy. The time was holy time, the feast-day, time appointed for the service of God; at the passover the Levites taught the good knowledge of the Lord (Ch2 30:22), and Christ took that opportunity of preaching, when the concourse of people was great, and thus he would own and honour the divine institution of the passover.
II. That hereby many were brought to believe in his name, to acknowledge him a teacher come from God, as Nicodemus did (Joh 3:2), a great prophet; and, probably, some of those who looked for redemption in Jerusalem believed him to be the Messiah promised, so ready were they to welcome the first appearance of that bright and morning star.
III. That yet Jesus did not commit himself unto them (Joh 2:24): ouk episteuen heauton autois - He did not trust himself with them. It is the same word that is used for believing in him. So that to believe in Christ is to commit ourselves to him and to his guidance. Christ did not see cause to repose any confidence in these new converts at Jerusalem, where he had many enemies that sought to destroy him, either, 1. Because they were false, at least some of them, and would betray him if they had an opportunity, or were strongly tempted to do so. He had more disciples that he could trust among the Galileans than among the dwellers at Jerusalem. In dangerous times and places, it is wisdom to take heed in whom you confide; memnēso apistein - learn to distrust. Or, 2. Because they were weak, and I would hope that this was the worst of it; not that they were treacherous and designed him a mischief, but, (1.) They were timorous, and wanted zeal and courage, and might perhaps be frightened to do a wrong thing. In times of difficulty and danger, cowards are not fit to be trusted. Or, (2.) They were tumultuous, and wanted discretion and management. These in Jerusalem perhaps had their expectations of the temporal reign of the Messiah more raised than others, and, in that expectation, would be ready to give some bold strokes at the government if Christ would have committed himself to them and put himself at the head of them; but he would not, for his kingdom is not of this world. We should be shy of turbulent unquiet people, as our Master here was, though they profess to believe in Christ, as these did.
IV. That the reason why he did not commit himself to them was because he knew them (Joh 2:25), knew the wickedness of some and the weakness of others. The evangelist takes this occasion to assert Christ's omniscience. 1. He knew all men, not only their names and faces, as it is possible for us to know many, but their nature, dispositions, affections, designs, as we do not know any man, scarcely ourselves. He knows all men, for his powerful hand made them all, his piercing eye sees them all, sees into them. He knows his subtle enemies, and all their secret projects; his false friends, and their true characters; what they really are, whatever they pretend to be. He knows them that are truly his, knows their integrity, and knows their infirmity too. He knows their frame. 2. He needed not that any should testify of man. His knowledge was not by information from others, but by his own infallible intuition. It is the infelicity of earthly princes that they must see with other men's eyes, and hear with other men's ears, and take things as they are represented to them; but Christ goes purely upon his own knowledge. Angels are his messengers, but not his spies, for his own eyes run to and fro through the earth, Ch2 16:9. This may comfort us in reference to Satan's accusations, that Christ will not take men's characters from him. 3. He knew what was in man; in particular persons, in the nature and race of man. We know what is done by men; Christ knows what is in them, tries the heart and the reins. This is the prerogative of that essential eternal Word, Heb 4:12, Heb 4:13. We invade his prerogative if we presume to judge men's hearts. How fit is Christ to be the Saviour of men, very fit to be the physician, who has such a perfect knowledge of the patient's state and case, temper and distemper; knows what is in him! How fit also to be the Judge of all! For the judgment of him who knows all men, all in men, must needs be according to truth.
Now this is all the success of Christ's preaching and miracles at Jerusalem, in this journey. The Lord comes to his temple, and none come to him but a parcel of weak simple people, that he can neither have credit from nor put confidence in; yet he shall at length see of the travail of his soul.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 23–25. Public domain.
Copy as
IrenaeusAD 202
Against Heresies Book II
But it is greatly to be wondered at, how it has come to pass that, while affirming that they have found out the mysteries of God, they have not examined the Gospels to ascertain how often after His baptism the Lord went up, at the time of the passover, to Jerusalem, in accordance with what was the practice of the Jews from every land, and every year, that they should assemble at this period in Jerusalem, and there celebrate the feast of the passover. First of all, after He had made the water wine at Cana of Galilee, He went up to the festival day of the passover, on which occasion it is written, "For many believed in Him, when they saw the signs which He did," as John the disciple of the Lord records. Then, again, withdrawing Himself [from Judaea], He is found in Samaria; on which occasion, too, He conversed with the Samaritan woman, and while at a distance, cured the son of the centurion by a word, saying, "Go thy way, thy son liveth." Afterwards He went up, the second time, to observe the festival day of the passover in Jerusalem; on which occasion He cured the paralytic man, who had lain beside the pool thirty-eight years, bidding him rise, take up his couch, and depart. Again, withdrawing from thence to the other side of the sea of Tiberias, He there seeing a great crowd had followed Him, fed all that multitude with five loaves of bread, and twelve baskets of fragments remained over and above. Then, when He had raised Lazarus from the dead, and plots were formed against Him by the Pharisees, He withdrew to a city called Ephraim; and from that place, as it is written "He came to Bethany six days before the passover," and going up from Bethany to Jerusalem, He there ate the passover, and suffered on the day following. Now, that these three occasions of the passover are not included within one year, every person whatever must acknowledge.
Origen of Alexandria (as quoted by Aquinas, AD 1274)AD 253
Catena Aurea by Aquinas
(t. x. c. 27) But (in the mystical interpretation) we shall attain to the full measure of faith, at the great resurrection of the whole body of Jesus, i. e. His Church; inasmuch as the faith which is from sight, is very different from that which seeth as through a glass darkly.
(tom. x. c. 30) But how was it that many believed on Him from seeing His miracles? for he seems to have performed no supernatural works at Jerusalem, except we suppose Scripture to have passed them over. May not however the act of His making a scourge of small cords, and driving all out of the temple, be reckoned a miracle?
John ChrysostomAD 407
Homily on the Gospel of John 24
Of the men of that time some clung to their error, others laid hold on the truth, while of these last, some having retained it for a little while again fell off from it. Alluding to these, Christ compared them to seeds not deeply sown, but having their roots upon the surface of the earth; and He said that they should quickly perish. And these the Evangelist has here pointed out to us, saying, "When He was in Jerusalem, at the Passover, in the feast, many believed on Him, when they saw the miracles which He did." "But Jesus did not commit Himself unto them."
For they were the more perfect among His disciples, who came to Him not only because of His miracles, but through His teaching also. The grosser sort the miracles attracted, but the better reasoners His prophecies and doctrines; and so they who were taken by His teaching were more steadfast than those attracted by His miracles. And Christ also called them "blessed," saying, "Blessed are they that have not seen, and yet have believed." But that these here mentioned were not real disciples, the following passage shows, for it saith, "Jesus did not commit Himself unto them." Wherefore? "Because He knew all things," "And needed not that any should testify of man, for He knew what was in man."
The meaning is of this kind. "He who dwells in men's hearts, and enters into their thoughts, took no heed of outward words; and knowing well that their warmth was but for a season, He placed not confidence in them as in perfect disciples, nor committed all His doctrines to them as though they had already become firm believers." Now, to know what is in the heart of men belongs to God alone, "who hath fashioned hearts one by one"; for, saith Solomon, "Thou, even Thou only, knowest the hearts"; He therefore needed not witnesses to learn the thoughts of His own creatures, and so He felt no confidence in them because of their mere, temporary belief.
John Chrysostom (as quoted by Aquinas, AD 1274)AD 407
Catena Aurea by Aquinas
(Hom. xxiv. 1) Those had been wiser disciples, however, who were brought to Christ not by His miracles, but by His doctrine. For it is the duller sort who are attracted by miracles; the more rational are convinced by prophecy, or doctrine. And therefore it follows, But Jesus did not commit Himself unto them.
(Hom. xxv. 1) Or it means that He did not place confidence in them, as perfect disciples, and did not, as if they were brethren of confirmed faith, commit to them all His doctrines, for He did not attend to their outward words, but entered into their hearts, and well knew how short-lived was their zeal1. Because He knew all men, and needed not that any should testify of man, for He knew what was in man. To know what is in man's heart, is in the power of God alone, who fashioned the heart. He does not want witnesses, to inform Him of that mind, which was of His own fashioning.
Augustine of HippoAD 430
Tractates on John 11
Why, then, is it that they believed in His name, and yet Jesus did not trust Himself to them? Let us see what follows. "And there was a man of the Pharisees, Nicodemus by name, a ruler of the Jews: the same came to Him by night, and said unto Him, Rabbi, we know that Thou art a teacher come from God; for no man can do these signs which Thou doest, except God be with him." This Nicodemus, then, was of those who had believed in His name, as they saw the signs and prodigies which He did. "Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God." Therefore to them who have been born again does Jesus trust Himself. Behold, those men had believed on Him, and yet Jesus trusted not Himself to them. Such are all catechumens: already they believe in the name of Christ, but Jesus does not trust Himself to them. Give good heed, my beloved, and understand. If we say to a catechumen, Dost thou believe on Christ, he answers, I believe, and signs himself; already he bears the cross of Christ on his forehead, and is not ashamed of the cross of his Lord. Behold, he has believed in His name. Let us ask him, Dost thou eat the flesh of the Son of man, and drink the blood of the Son of man? He knows not what we say, because Jesus has not trusted Himself to him.
Augustine of HippoAD 430
Tractates on John 11
Behold, you have heard that when our Lord Jesus Christ "was in Jerusalem at the Passover, on the feast day, many believed in His name, seeing the signs which He did." "Many believed in His name;" and what follows? "But Jesus did not trust Himself to them." Now what does this mean, "They believed," or trusted, "in His name"; and yet "Jesus did not trust Himself to them"? Was it, perhaps, that they had not believed on Him, but were feigning to have believed, and that therefore Jesus did not trust Himself to them? But the evangelist would not have said, "Many believed in His name," if he were not giving a true testimony to them. A great thing, then, it is, and a wonderful thing: men believe on Christ, and Christ trusts not Himself to men.
Augustine of Hippo (as quoted by Aquinas, AD 1274)AD 430
Catena Aurea by Aquinas
(Tr. xi. in Joan. c. 2. 3) What meaneth this, Many believed in His Name—but Jesus did not commit Himself unto them? Was it that they did not believe in Him, but only pretended that they did? In that case the Evangelist would not have said, Many believed in His Name. Wonderful this, and strange, that men should trust Christ, and Christ trusts not Himself to men; especially considering that He was the Son of God, and suffered voluntarily, or else need not have suffered at all. Yet such are all catechumens. If we say to a catechumen, Believest thou in Christ? he answers, I do believe, and crosses himself. If we ask him, Dost thou eat the flesh of the Son of man? he knows not what we sayk, for Jesus has not committed Himself to him.
(Tr. xi. c. 2) The Maker knew better what was in His own work, than the work knew what was in itself. Peter knew not what was in himself when he said, I will go with Thee unto death; (Luke 22:33. ver. 61) but our Lord's answer showed that He knew what was in man; Before the cock crow, thou shalt thrice deny Me.
Cyril of AlexandriaAD 444
Commentary on the Gospel of John, Book 2
Christ ceaseth not from saving and helping. For some He leads to Himself by wise words, the rest startling by God-befitting Power too, He taketh in His net to the faith, by the things which they see Him work persuaded to confess, that the Artificer of these so great wonders is of a truth God.
Bede (as quoted by Aquinas, AD 1274)AD 735
Catena Aurea by Aquinas
(in loc.) The Evangelist has related above what our Lord did on his way to Jerusalem; now He relates how others were affected towards Him at Jerusalem; Now when He was in Jerusalem at the Passover, in the feast day, many believed in His Name, when they saw the miracles which He did.
An admonition to us not to be confident of ourselves, but ever anxious and mistrustful; knowing that what escapes our own knowledge, cannot escape the eternal Judge.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
Copy as
Continue studying John 2:23 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
John 2:23 marks a pivotal moment early in Jesus' public ministry, describing His presence in Jerusalem during the Passover feast. Amidst the throngs gathered for the holy day, many witnessed the miraculous "signs" He performed and, as a result, expressed an initial belief "in His name." This verse sets the stage for a deeper exploration in John's Gospel regarding the nature of true faith, distinguishing between superficial assent based on observable wonders and a genuine, transformative trust in Jesus' person and divine authority.
CONTEXT
Literary Context: This verse immediately follows two significant events in John's narrative: Jesus' first public miracle, transforming water into wine at the wedding in Cana (John 2:1-11), and His dramatic cleansing of the Temple in Jerusalem (John 2:13-17). The Cana miracle revealed His glory to His disciples, leading them to believe. The Temple cleansing demonstrated His authority and zeal for God's house, provoking questions from the Jewish leaders about His authority and a demand for a sign (John 2:18). John 2:23 shifts the focus from specific events to a broader observation of Jesus' impact on the general populace in Jerusalem, setting up the subsequent encounter with Nicodemus in John 3, which further probes the nature of belief.
Historical & Cultural Context: The setting of Jerusalem during the Passover feast is profoundly significant. Passover was one of the three major annual pilgrimage festivals (along with Pentecost and Tabernacles) that required all Jewish males to travel to Jerusalem. This meant the city would have been overflowing with pilgrims from across the Roman Empire, creating an immense audience for Jesus' ministry. The Passover itself commemorated God's deliverance of Israel from slavery in Egypt through the sacrifice of a lamb, a foundational event in Jewish history and theology. Performing "miracles" (signs) in this context would have resonated deeply with a people accustomed to God's mighty acts of deliverance and prophetic authentication. The expectation of a Messiah who would perform signs and deliver Israel was widespread, making Jesus' actions particularly compelling to the crowds.
Key Themes: John 2:23 introduces and develops several crucial themes within John's Gospel. Firstly, it highlights Belief Through Signs, emphasizing that Jesus' "miracles" (Greek: sēmeia, "signs") served as compelling evidence, drawing many to an initial form of faith. John consistently presents Jesus' works not merely as wonders but as deliberate pointers to His divine identity and mission, culminating in the declaration that these signs are recorded so that readers "might believe that Jesus is the Christ, the Son of God" (John 20:30-31). Secondly, the Passover Setting underscores Jesus' identity as the ultimate fulfillment of the Passover Lamb, who would take away the sin of the world (John 1:29). Finally, the verse subtly introduces the theme of the Nature of Early Belief. While many "believed," the following verses (John 2:24-25) reveal that Jesus did not entrust Himself to them, indicating that their faith, while real in some sense, was perhaps superficial or based on external phenomena rather than a deep, transformative commitment to His person. This distinction between genuine and superficial faith is a recurring motif in John's Gospel.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
John's Gospel masterfully employs several literary devices in this verse. Symbolism is prominent, with Jerusalem and the Passover feast serving as powerful symbols. Jerusalem represents the center of Jewish worship and the place where the Messiah was expected to appear, while the Passover feast foreshadows Jesus' ultimate sacrifice as the true Lamb of God. There is also a subtle irony present: while "many believed" because of the signs, the subsequent verses (John 2:24-25) reveal that Jesus did not "entrust Himself" to them, indicating a superficiality in their faith. This sets up a contrast between external, sign-based belief and deeper, transformative faith, a theme that recurs throughout John's Gospel.
THEOLOGICAL AND THEMATIC CONNECTIONS
John 2:23 introduces a critical distinction concerning the nature of faith, a central theological theme in John's Gospel. While many were drawn to Jesus through His miraculous signs, their belief was primarily based on observable phenomena rather than a deep, personal understanding and commitment to His divine person and mission. This highlights that true faith, as presented by John, transcends mere intellectual assent to facts or wonder at supernatural displays. It requires a spiritual discernment of Jesus' identity as the Son of God and a complete entrustment of one's life to Him, leading to spiritual transformation and eternal life. This verse serves as a foundational moment, demonstrating that while signs can initiate belief, they are ultimately meant to point beyond themselves to the One who performs them, inviting a deeper, enduring faith.
REFLECTION AND APPLICATION
John 2:23 offers a profound challenge and encouragement for contemporary believers. It reminds us that God often uses tangible evidence—whether through powerful works, the transformed lives of others, or the compelling testimony of Scripture—to draw people to Himself. However, the verse also subtly warns against a superficial faith that rests solely on external proofs or emotional experiences, without a deeper commitment to Jesus' person and teachings. True, saving faith goes beyond intellectual acknowledgment of facts or wonder at miracles; it involves a personal, enduring trust and surrender to Jesus Christ as Lord and Savior. We are called to cultivate a faith that is rooted in understanding who Jesus is, His redemptive work, and His call to discipleship, a faith that perseveres even when signs are not evident. This passage invites us to examine the depth and quality of our own belief, ensuring it is not merely a response to circumstances but a steadfast reliance on the living Christ.
Questions for Reflection
FAQ
Why did Jesus not entrust himself to those who believed, as implied by the verses immediately following John 2:23?
Answer: The subsequent verses, John 2:24-25, clarify that Jesus "knew all people" and "knew what was in man." This indicates that while many believed in His name due to the signs, their faith was likely superficial, based on excitement or a desire for physical benefits, rather than a genuine spiritual understanding and commitment. Jesus, in His divine discernment, recognized that their belief was not yet the deep, transformative faith that leads to true discipleship and eternal life. He knew their hearts were not fully surrendered, and therefore, He did not commit Himself to them in the same way He would to His true disciples.
What is the significance of the Passover setting for Jesus' ministry in John 2:23?
Answer: The Passover setting is deeply symbolic and crucial for understanding Jesus' identity and mission. Passover commemorated Israel's deliverance from slavery in Egypt through the sacrifice of a lamb, an event central to their national identity. By beginning His public ministry in Jerusalem during this feast, Jesus implicitly positions Himself as the ultimate fulfillment of the Passover, the true Lamb of God who takes away the sin of the world. His presence and the signs He performs at this time foreshadow His own sacrificial death, which would bring about a greater deliverance for humanity from the bondage of sin. It highlights His divine authority and His role as the Messiah who fulfills Old Testament prophecies.
CHRIST-CENTERED FULFILLMENT
John 2:23, while describing an initial, perhaps superficial, belief in Jesus based on His miracles, ultimately points to the profound truth of Christ's identity and His redemptive work. The "signs" Jesus performed were not ends in themselves, but divine pointers to His true nature as the Son of God and the promised Messiah. The crowds' belief, however incomplete, was a response to the visible manifestation of God's power in Jesus. This foreshadows the ultimate "sign" of Christ's death and resurrection, which definitively proves His claims and offers the basis for true, saving faith. As the Lamb of God, Jesus perfectly fulfilled the Passover typology, offering Himself as the ultimate sacrifice for the sins of the world (John 1:29). The belief "in His name" ultimately finds its full expression in recognizing Jesus as the resurrected Lord, through whom alone salvation and eternal life are found (Acts 4:12). Thus, this early scene in John's Gospel lays the groundwork for understanding that all of God's redemptive history, including the signs and festivals, culminates in the person and work of Jesus Christ, the one in whom all true faith must be placed for genuine spiritual transformation (John 3:16).