SEV Biblia, Chapter 2:24
Mas el mismo Jesús no se confiaba a sí mismo de ellos, porque él conocía a todos,
Clarke's Bible Commentary - John 2:24
Verse 24. He knew all men] Instead of pantav all men, EGH, and about thirty others, read panta, 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, chap. i. 3, and because he was the all-wise God, chap. i. 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!
John Gill's Bible Commentary
Ver. 24. But Jesus did not commit himself unto them , etc.] The sense according to some of the ancients is, that he did not commit the whole of the Gospel to them; he did not make known to them all his mind and will; this he only did to the twelve apostles, his special disciples and friends; nor was the time come, that he would make known, or have made known, the things concerning his person, office, obedience, sufferings, death, and resurrection from the dead: but rather the meaning is, that he did not trust himself with these persons, who believed in him, on the basis of his miracles; he did not take them into the number of his associates; he did not admit them to intimacy with him; nor did he freely converse with them, or make any long stay among them; but soon withdrew himself from hence, and went into other parts of Judea, and into Galilee: because he knew all men : good and bad: all openly profane sinners, and all their actions; not only their more public ones, but those that are done in the dark, and which are the most secretly devised, and levelled against the saints; and he so knew them, as to bring them into judgment: and all good men, true believers; he knows their persons, as they are his Father’s choice, his gift of them to him, his own purchase, and as called by his grace; and so as to distinguish them at the last day, and give up the full account of every one of them to his Father: he knows the worst of them, the sin that dwells in them, their daily infirmities, their secret personal sins; their family sins, both of omission and commission; and their church sins, or which are committed in the house of God; and takes notice of them, so as to resent them, and chastise them for them; he knows the best of them, their graces, their faith, hope, love, patience, humility, self-denial, &c; he knows their good works, and all their weaknesses and their wants: and he knows all nominal professors, on what basis they take up their profession, and what trust they place in it; he can distinguish between grace and mere profession, and discern the secret lusts which such indulge, and the springs and progress of their apostasy: he knew all these men, that upon seeing his miracles, professed at this time to believe in him; he knew the hypocrisy and dissimulation of some of them; and he knew the notions they had of a temporal Messiah, and the temporal views they had in believing in him; and their design to set him up as a temporal prince, as some afterwards would have done: knew the flashy affections of others, who were like John’s hearers, that were pleased for a while; he knew what sort of faith it was they believed in him with, that it would not hold long, nor they continue with him; for he knew not only all persons, but panta , “all things”, as some copies read here; (see John 21:17).
Matthew Henry Commentary
Verses 23-25 - Our Lord knew all men, their nature, dispositions, affections, designs so as we do not know any man, not even ourselves. He knows his craft enemies, and all their secret projects; his false friends, and their true characters. He knows who are truly his, knows their uprightness and knows their weaknesses. We know what is done by men; Christ know what is in them, he tries the heart. Beware of a dead faith, or formal profession: carnal, empty professors are not to be trusted, an however men impose on others or themselves, they cannot impose on the heart-searching God __________________________________________________________________
Greek Textus Receptus
αυτος 846 P-NSM δε 1161 CONJ ο 3588 T-NSM ιησους 2424 N-NSM ουκ 3756 PRT-N επιστευεν 4100 5707 V-IAI-3S εαυτον 1438 F-3ASM αυτοις 846 P-DPM δια 1223 PREP το 3588 T-ASN αυτον 846 P-ASM γινωσκειν 1097 5721 V-PAN παντας 3956 A-APM
Vincent's NT Word Studies
24. But Jesus (autov de o Ihsouv). The aujtov, which does not appear in translation, has the force of on His part, marking the contrast with those just mentioned.Did not commit (ouk episteuten). Rev., trust. There is a kind of word-play between this and ejpisteusan, believed, in the preceding verse. Wyc. reproduces it: "Jesus himself believed not himself to them." He did not trust His person to them. Tynd., put not himself in their hands. "He had no faith in their faith" (Godet).
Because He knew (dia to auton ginwskein). Literally, on account of the fact of His knowing. John describes the Lord's knowledge by two words which it is important to distinguish. Ginwskein, as here, implies acquired knowledge; knowledge which is the result of discernment and which may be enlarged. This knowledge may be drawn from external facts (v. 6; vi. 15) or from spiritual sympathy (x. 14, 27; xvii. 25). Eijdenai (i. 26) implies absolute knowledge: the knowledge of intuition and of satisfied conviction. Hence it is used of Christ's knowledge of divine things (iii. 11; v. 32; vii. 29), Of the facts Of His own being (vi. 6; viii. 14; xiii. 1), and of external facts (vi. 61, 64; xiii. 11). In xxi. 17 the two words appear together. Peter says to Jesus, appealing to His absolute knowledge, "Thou knowest (oidav) all things:" appealing to his discernment, "Thou knowest or perceivest (ginwskeiv) that I love Thee."
