What does it mean that Jesus knew what was in man (John 2:25)?

He was the Omniscient One, and from Him nothing can be hid. At the end of chapter 2 we are told, He knew all men, and needed not that anyone should testify of man, for He knew what was in man. Until Jesus came into the world no man ever knew what was in man, but when He was here there was a Man in the world who did not need to wait until man declared himself in his actions, for He knew what was is man. And the solemn part of it is, that He who knew what was in man would not trust him. He was the true Light, which coming into the world, exposed all men. In the presence of Christ every man was seen just as he is, Himself being utterly unknown.

But these who believed because of the miracles were not to be trusted. This type of faith is not vital, but such as that of rocky ground hearers (Matt. 13:20-21). They did not really know the Lord, but He knew them, and knowing their motives, did not trust them. This is certainly not merely human discernment, but His omniscience, as God, the Creator, who knows all men. He needed no witness from others as to any particular man: He knew what was in man. This is true of none but God, and many such expressions are found in the Gospel of John, to encourage our utter confidence in His divine knowledge.

Here is God again. "The heart is deceitful above all things, and desperately wicked; who can know it? I the Lord search the heart."

Jesus did not know man, or the springs and energies of corrupt nature, by reason of any fellowship with them, for He had no such fellowship. The prince of this world had nothing in Him. He was "that holy thing" — "holy, harmless, undefiled, separate from sinners." But still, as this passage tells us, "He knew what was in man." He knew it all, and that it was deceitful above all things. He searched the hearts and tried the reins of the children of men. He knew all men, not one more than another, but He tried the reins; He knew what was in man. He, who by His prophet, had long ago declared that man was deceitful above all things, now (when He stood in the midst of men), would not commit Himself unto them."

This was divine acquaintance with man. This was full, radical, perfect understanding of man, after the manner of the divine mind. Jesus was God in His knowledge of man. What Jehovah declared Himself to be by His prophet, Jesus is now declared to be by the evangelist. Jesus knew nothing of revolted man, or of the heart's corruption by sympathy, but He knew it all as God, Who searches the hearts and tries the reins of the children of men, to give every man according to his ways; as He does here; for He denies man His confidence, as "deceitful above all things" and thus, according to his ways, unworthy of that confidence.

It is not now the revelation of God meeting man either in essential nature, or as manifested in flesh; nor is it the course of dispensational dealing presented in a parenthetic as well as mysterious form, beginning with John the Baptist's testimony, and going down to the millennium in the Son, full of grace and truth. It becomes a question of man's own condition, and how he stands in relation to the kingdom of God. This question is raised, or rather settled, by the Lord in Jerusalem, at the passover feast, where many believed on His name, beholding the signs He wrought. The dreadful truth comes out: the Lord did not trust Himself to them, because He knew all men. How withering the words! He had no need that any should testify of man, for He knew what was in man. It is not denunciation, but the most solemn sentence in the calmest manner. It was no longer a moot-point whether God could trust man; for, indeed, He could not. The question really is, whether man would trust God. Alas! he would not.

John 2 and 3 Division of Chapters. Vol. II. p. 215. — I agree with the suggestion that John 2:23-25, forms the proper and natural introduction to the chapter which follows. But it is a mistake to regard τοῦ ἀνθρώπου as the individual. It is true, of course, that the words are capable of such an application, if any one had been previously named or referred to; but it is clear that in this passage such is not the fact. The simple meaning, therefore, is that Jesus knew all, and had no need of testimony about man; for He Himself knew what was in man. It is the great, general truth, which the special case of Nicodemus so aptly exemplifies. Man at his best estate was unfit for the kingdom of God, and, therefore, needed to be born afresh, or from the very beginning.

In John 3 the true state of things comes vividly to light. The subject of the chapter begins at the twenty-third verse of chapter two. To those who believed in His name the Lord does not trust, not because He knew not the kind of people He had to deal with, but because He knew all men, and required no testimony regarding man; for He knew what was in man. He may have a fair exterior; his unbelief may have given way before the evidence furnished by the signs wrought for the blessing of men, and a kind of human confidence in the report that had reached him may have taken its place, but He who knew what was in man knew there was no foundation there on which anything could be built.

Now let us look again at the two parts of these earthly and heavenly things. As to the earthly things, here was the new birth. And what did that new birth declare? What was the meaning of it? This; that there was nothing to be got out of man as he was. What a solemn commentary upon everything connected with humanity, that is. The meaning of new birth is that man as man is not fit for God, that you cannot educate him, or change him, or re-cast him, or re-model him. He must be born again, he is not fit for God, even in the very lowest part of His glory, he is not fit for the earthly part of His kingdom. Now Jesus testified of that; He spoke of earthly things. And you may remember (and it is a solemn scripture in connection with this) how, in the close of John 2, there were people attracted when they saw the miracles; and there are people now that are attracted when they see some wonderful thing, something that appeals to sight; because there is in the heart of man an admiration of power, a man may not possess it himself, but he admires it, he is attracted by it when he sees it in another. "When they saw the miracles they believed." What was that? Mere credence; it was not faith. Miracles are never the real ground of true faith. Whenever a person stands upon miracles or wonders as the ground of their faith, you will find that when miracles and wonders are not there, faith is not there. But Jesus did not commit Himself to the people that believed in His name when they saw the miracles. Why? Now mark the solemn words, "He needed not that any should testify of man, for he knew what was in man." How did He know? He was God. It was a divine Person searching the depths of the depravity of the heart of man. "He knew what was in man;" He needed no one to testify to Him. And it was not merely that He knew about man, but He knew man.

The Lord Jesus did not commit himself to those who believed in His name, when they saw His miracles, "because he knew all men, and needed not that any should testify of man; for he knew what was in man," John 2:23-25. With the fairest outside, both as to candour and religion, He knew what was in man. Others might have judged, that conviction was the groundwork of their faith; but such is man's heart, that miracles do not produce solid conviction. Jesus knew this, for He knew all men. Israel of old saw "the great work which the Lord did upon the Egyptians." Then believed they His words, they sang His praise. "They soon forgat his works." And when the Lord again visited Israel, this was the testimony, "Ye also have seen me, and believe not." "Though he had done so many miracles before them, yet they believed not on him." His own select disciples, the eye-witnesses of His miracles, forsook Him and fled, when He was betrayed into the hands of men.

The Lord Jesus did not commit Himself to those who believed in His name, when they saw His miracles, "because He knew all men, and needed not that any should testify of man: for He knew what was in man." (John 2:23-25.) With the fairest outside, both as to candour and religion, He knew what was in man. Others might have judged that conviction was the groundwork of their faith; but such is man's heart, that miracles do not produce solid conviction. Jesus knew this, for He knew all men. Israel of old saw "the great work which the Lord did upon the Egyptians." "Then believed they His words, they sang His praise. They soon forgat His works." And when the Lord again visited Israel, this was the testimony, "Ye also have seen me, and believe not." "Though He had done so many miracles before them, yet they believed not on Him." His own select disciples, the eye witnesses of His miracles, forsook Him and fled, when He was betrayed into the hands of men.

It was at the city of solemnities; it was a feast of Jehovah, nay, the most fundamental of the sacred feasts; and the Messiah was there, the object of faith, working in power, and manifesting His glory in appropriate signs. And many believed on His name accordingly. It was man doing and feeling his best under circumstances the most favourable.61 Yet did not Jesus Himself trust Himself to them. Certainly it was from no lack of love or pity in Him; for whoever did or could love as He? And the reason, calmly given, is truly overwhelming: "inasmuch as He knew all men, and because He needed not that any should testify of man, for Himself knew what was in man."62 What a sentence; from Whom; and on what grounds! We do well to weigh it gravely: who is not concerned in it? It is the ordained Judge of quick and dead Who thus pronounces. Is it not all over with man?