John 3 commentary

JOHN 3 COMMENTARY
EDITED BY GLENN PEASE
Jesus Teaches Nicodemus
1 Now there was a Pharisee, a man named
Nicodemus who was a member of the Jewish
ruling council.
BARNES, "A man of the Pharisees - A Pharisee. See the notes at Mat_3:7.
Nicodemus, a ruler of the Jews - One of the “Sanhedrin,” or great council of
the nation. He is twice mentioned after this as being friendly to our Saviour; in the
first instance as advocating his cause, and defending him against the unjust suspicion
of the Jews Joh_7:50, and in the second instance as one who came to aid in
embalming his body, Joh_19:39. It will be recollected that the design of John in
writing this gospel was to show that Jesus was the Messiah. To do this he here
adduces the testimony of one of the rulers of the Jews, who early became convinced
of it, and who retained the belief of it until the death of Jesus.
CLARKE, "Nicodemus, a ruler of the Jews - One of the members of the
grand Sanhedrin; for such were ordinarily styled rulers among the Jews. A person of
the name of Nicodemus, the son of Gorion, is mentioned in the Jewish writings, who
lived in the time of Vespasian, and was reputed to be so rich that he could support all
the inhabitants of Jerusalem for ten years. But this is said in their usual extravagant
mode of talking.
GILL, "There was a man of the Pharisees,.... The Syriac version adds, "there";
that is, at Jerusalem; and who was among those that believed in the name of Christ,
upon seeing the miracles he did at the feast of the passover, in that place. This man
was not a common and ordinary man, but a man of note and eminence, of dignity
and figure; and who was of the sect of the Pharisees, which was the strictest sect for
religion and holiness, among the Jews; and which, as corrupt as it was, was also the
soundest; as having not only a regard to a Messiah, and to all the writings of the Old
Testament, but also believed the doctrines of angels and spirits, and the resurrection
of the dead, which the Sadducees denied; but yet they were implacable enemies of
Christ; and therefore it is the more to be wondered at, that such an one should come
to him, and desire a conversation with him:
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named Nicodemus; frequent mention is made of ‫גוריון‬ ‫בן‬ ‫,נקדימון‬ "Nicodemon ben
Gorion", the brother of Josephus ben Gorion (p), the writer of the Wars and
Antiquities of the Jews; and there are some things which make it probable, that he
was the same with this Nicodemus; for the Nicodemon the Jews speak so much of,
lived in this age; as appears, not only from his being the brother of Josephus, but also
from his being contemporary with R. Jochanan ben Zaccai, who lived in this time,
and until the destruction of the temple; since these two are said (q) to be together at
a feast, made for the circumcision of a child. Moreover, he is represented as very rich,
and is said to be one of the three rich men in Jerusalem (r), and who was able to have
maintained ‫,מדינה‬ a city ten years (s); and they speak of his daughter, as exceeding
rich: they say, that she had for her dowry a thousand thousand golden denarii, or
pence; and that her bed was strewed with (i.e. the furniture of it cost) twelve
thousand golden denarii; and that a Tyrian golden denarius was spent upon her every
week, for a certain kind of soup (t); and the wise men decreed her four hundred
golden denarii, for a box of spices every day (u); and it is elsewhere (w) said, five
hundred: and this our Nicodemus was very rich, as appears from his liberality at the
funeral of our Lord, Joh_19:39. Moreover, the Nicodemon of the Jews, is said to be a
counsellor (x) in Jerusalem; and so was this, as seems evident from Joh_7:32 and it
may be further observed (y), that the right name of Nicodemon, was Boni (z); now
Boni elsewhere (a), is said to be one of the disciples of Jesus, as Nicodemus was
secretly, and perhaps at, and after his death openly, as his associate Joseph of
Arimathea was; to which may be added, the extreme poverty that his daughter is by
them said to be reduced unto; for they report, that R. Jochanan ben Zaccai saw her
gathering barley corns from under the horses' hoofs in Aco (b); or as it is elsewhere
said, out of the dung of the beasts of the Arabians; when she asked alms of him, and
he inquired of her, what was become of her father's substance. Now to this low
estate, the family of our Nicodemus might be reduced, through the persecution of the
Christians by the Jews. The name is Greek, as at this time many Greek names were in
use among the Jews, and signifies the same as Nicolas; but the Jews give an
etymology of it, agreeably to the Hebrew language; and say, that he was so called,
because the sun, ‫,נקדה‬ "shone out for his sake": the occasion and reason of it, they tell
us, were this (c); Nicodemon, upon want of water at one of the feasts, agreed with a
certain man for twelve wells of water, to be returned on such a day, or pay twelve
talents of silver; the day being come, the man demanded the water, or the money;
Nicodemon went and prayed, and a plentiful rain fell, and filled the wells with water;
but meeting the man, he insisted on it that the day was past, the sun being set, and
therefore required the money; Nicodemon went and prayed again, and the sun shone
out; and they add, that there are three persons for whom the sun ‫,נקדמה‬ "was
prevented", detained, or hindered in its course, (a word nearer his name than the
former,) Moses, and Joshua, and Nicodemon ben Gorion; for the two former they
produce Scripture, and for the latter tradition: hence it is elsewhere said (d), that as
the sun stood still for Joshua, so it stood still for Moses, and for Nicodemon ben
Gorion: but to proceed with the account of our Nicodemus, he was
a ruler of the Jews; not a civil magistrate; for the civil government was now in the
hands of the Romans; but an ecclesiastical ruler; he was a member of the sanhedrim,
which consisted of the doctors, or wise men, and priests, Levites, and elders of the
people; and so was a dignified person, and as afterwards called, a master in Israel.
HENRY, "We found, in the close of the foregoing chapter, that few were brought
to Christ at Jerusalem; yet here was one, a considerable one. It is worth while to go a
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great way for the salvation though but of one soul. Observe,
I. Who this Nicodemus was. Not many mighty and noble are called; yet some are, and
here was one. Not many of the rulers, or of the Pharisees; yet. 1. This was a man of
the Pharisees, bred to learning, a scholar. Let it not be said that all Christ's followers
are unlearned and ignorant men. The principles of the Pharisees, and the
peculiarities of their sect, were directly contrary to the spirit of Christianity; yet there
were some in whom even those high thoughts were cast down and brought into
obedience to Christ. The grace of Christ is able to subdue the greatest opposition. 2.
He was a ruler of the Jews, a member of the great sanhedrim, a senator, a privy-
counsellor, a man of authority in Jerusalem. Bad as things were, there were some
rulers well inclined, who yet could do little good because the stream was so strong
against them; they were over-ruled by the majority, and yoked with those that were
corrupt, so that the good which they wished to do they could not do; yet Nicodemus
continued in his place, and did what he could, when he could not do what he would.
JAMIESON, "Joh_3:1-21. Night interview of Nicodemus with Jesus.
Nicodemus — In this member of the Sanhedrim sincerity and timidity are seen
struggling together.
MEYER, " NEW LIFE FROM ABOVE THE NEED OF ALL
Joh_2:23-25; Joh_3:1-8
A solemn question is suggested by Joh_2:24. Can Jesus trust Himself to us? We must
show ourselves worthy of His trust. In Joh_3:1-36; Joh_4:1-54 we have two
remarkable instances of the Lord’s intimate knowledge of the human heart.
Apparently Nicodemus had shrunk from identifying himself with John’s baptism. He
was one of the richest men in Jerusalem, and our Lord addressed him as the teacher,
Joh_2:10, R.V. He was willing to talk about systems of truth and schemes of
philosophy; but the Master knew that more, much more, was necessary; there must
be the emergence of His soul into the experience of an enlarged and fuller life. The
phrase, “the new birth,” the Jews always used for Gentiles, and it greatly startled
Nicodemus to learn that there was needed for himself the same change as was
required by Gentiles before entering the Jewish commonwealth. In speaking of
water, our Lord probably refers to the baptism of John, in which men confessed their
sins and expressed their desire to leave the past behind and to enter a fuller
experience of the life of God. The new life begotten by the Spirit of God is as
mysterious as the wind. That Spirit, bearing the germ of a new life, rejoices to enter
each open casement and to fill each vacuum, wherever one will.
CALVIN, "1.Now there was a man of the Pharisees. In the person of Nicodemus
the Evangelist now exhibits to our view how vain and fleeting was the faith of
those who, having been excited by miracles, suddenly professed to be the
disciples of Christ. For since this man was of the order of the Pharisees, and held
the rank of a ruler in his nation, he must have been far more excellent than
others. The common people, for the most part, are light and unsteady; but who
would not have thought that he who had learning and experience was also a wise
and prudent man? Yet from Christ’s reply it is evident, that nothing was farther
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from his design in coming than a desire to learn the first principles of religion. If
he who was a ruler among men is less than a child, what ought we to think of the
multitude at large? Now though the design of the Evangelist was, to exhibit, as in
a mirror, how few there were in Jerusalem who were properly disposed to
receive the Gospel, yet, for other reasons, this narrative is highly useful to us;
and especially because it instructs us concerning the depraved nature of
mankind, what is the proper entrance into the school of Christ, and what must
be the commencement of our training to make progress in the heavenly doctrine.
For the sum of Christ’s discourse is, that, in order that we may be his true
disciples, we must become new men. But, before proceeding farther, we must
ascertain from the circumstances which are here detailed by the Evangelist, what
were the obstacles which prevented Nicodemus from giving himself unreservedly
to Christ.
Of the Pharisees. This designation was, no doubt, regarded by his countrymen as
honorable to Nicodemus; but it is not for the sake of honor that it is given to him
by the Evangelist, who, on the contrary, draws our attention to it as having
prevented him from coming freely and cheerfully to Christ. Hence we are
reminded that they who occupy a lofty station in the world are, for the most part,
entangled by very dangerous snares; nay, we see many of them held so firmly
bound, that not even the slightest wish or prayer arises from them towards
heaven throughout their whole life. Why they were called Pharisees we have
elsewhere explained; (54) for they boasted of being the only expounders of the
Law, as if they were in possession, of the marrow and hidden meaning of
Scripture; and for that reason they called themselves ‫פרושים‬ (Perushim.) Though
the Essenes led a more austere life, which gained them a high reputation for
holiness; yet because, like hermits, they forsook the ordinary life and custom of
men, the sect of the Pharisees was on that account held in higher estimation.
Besides, the Evangelist mentions not only that Nicodemus was of the order of the
Pharisees, but that he was one of the rulers of his nation.
COFFMAN, "Verse 1
The proper understanding of this chapter begins with the final verses of John 2,
where it was revealed that a great number of people "believed on" the Lord
Jesus Christ, but whose discipleship was rejected by the Lord because they had
"faith only." Commentators who have vainly tried to find something wrong with
the faith of those people are frustrated by the fact that "believed on" in John
2:23 means exactly what it means everywhere else in the New Testament. See
under John 12:42,43. The failure of those "believers on his name" to be accepted
by Jesus was due to the fact that in all the history of redemption nobody was
ever accepted upon the basis of faith alone. One of the things, in this dispensation
of mercy, that one must have in addition to faith is the experience of the new
birth. That was precisely the lack of those believers at the end of John 2; and,
appropriately, John next recorded the Saviour's instruction regarding the new
birth. This interview with Nicodemus with its teaching on the new birth (John
3:1-21) and the final witness of John the Baptist (John 3:22-36) form the subject
matter of this whole chapter.
Now there was a man of the Pharisees, named Nicodemus, a ruler of the Jew's;
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the same came unto him by night, and said to him, Rabbi, we know that thou art
a teacher come from God; for no one can do these signs that thou doest, except
God be with him. (John 3:1-2)
Nicodemus ... means innocent blood, or victor over the people,[1] depending
upon whether the name is Greek or Hebrew. He was a wealthy Pharisee, member
of the Sanhedrin, teacher of theology, and known as a "ruler of the Jews," a title
reserved in Rabbinic literature "for a great man, or a prince."[2] For an article
on the Pharisees, see my Commentary on Matthew, Matthew 3:7.
The connection here with events of the preceding chapter is dramatic,
Nicodemus clearly being one of those "believers" who did not obey the Lord.
The omniscience of Jesus is evident in his answering the question of Nicodemus
without his utterance of the question. Nicodemus is mentioned three times in this
Gospel: (1) He came to Christ (John 3:2); (2) He spoke for Christ (John 7:45-52);
and (3) He honored Christ (John 19:39,40); and in each instance the
circumstance of his coming to Jesus by night is mentioned.
The same came unto him by night ... Some have supposed that the night
interview resulted from Nicodemus' fear of his peers in the Sanhedrin, but the
idea of secrecy must be imported into the text. It is just as reasonable to suppose
that the night afforded the best opportunity. In the absence of certain
knowledge, one conjecture is as good as another. Although Nicodemus spoke up
on behalf of Jesus before the Sanhedrin (John 7:45-52), it is not recorded that he
did so when that body condemned Jesus to death, hence, the inference that he
was not present at that trial. After Jesus' death, Nicodemus and Joseph of
Arimathea prepared the body for burial (John 19:39,40). One can hope that,
after the resurrection, this sincere, fair-minded man became a loyal disciple.
OOYvery center of Judaism. These words admit that the whole Sanhedrin knew
of the heavenly origin of Jesus and of the validity of his astounding miracles.
Only one of the great signs John selected for this Gospel had been recorded at
this point; but Nicodemus' words, along with John 2:23, show that many signs
had been wrought.
For no one can do these signs ... See above paragraph. How amazing it is that
with such evidence before them, so few, probably only this man and Joseph of
Arimathea, were touched in their hearts sufficiently to lead them to Jesus.
[1] Herbert Lockyer, All the Men of the Bible (Grand Rapids, Michigan:
Zondervan Publishing Company, 1958), p. 259.
[2] Brooks Foss Westcott, The Gospel according to St. John (Grand Rapids,
Michigan: William B. Eerdmans Publishing Company, 1971), p. 248.
LIGHTFOOT, "Verse 1
1. There was a man of the Pharisees, named Nicodemus, a ruler of the Jews:
[Nicodemus.] The Talmudists frequently mention Nicodemus. Now the Jews
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derive this name, not from the Greek original, but from this story:
"Upon a certain time, all Israel ascended up to Jerusalem to the feast, and there
wanted water for them. Nicodemus Ben Gorion comes to a great man, and prays
him, saying, 'Lend me twelve wells of water, for the use of those that are to come
up to the feast, and I will give you back twelve wells again; or else engage to pay
you twelve talents of silver': and they appointed a day. When the day of payment
came, and it had not yet rained, Nicodemus went to a little oratory, and covered
himself, and prayed: and of a sudden the clouds gathered, and a plentiful rain
descended, so that twelve wells were filled, and a great deal over. The great man
cavilled that the day was past, for the sun was set: Nicodemus goes into his
oratory again, covers himself and prays, and the clouds dispersing themselves,
the sun breaks out again. Hence that name given him Nicodemus, because the
sun shone out for him."
If there be any thing of truth in this part of the story, it should seem Nicodemus
was a priest, and that kind of officer whose title was a digger of wells; under
whose peculiar care and charge was the provision of water for those that should
come up to the feast. His proper name was not Nicodemus, but Bonai; as Taanith
in the place above quoted. Now in Sanhedrim, Bonai is reckoned amongst the
disciples of Jesus, and accounted one of the three richest men amongst the Jews
at that time, when Titus besieged Jerusalem. "There were three the most wealthy
men in Jerusalem, Nicodemus Ben Gorion, Calba Sabua, and Zizith
Hakkeesoth." But in Echah Rabbathi, "There were then in Jerusalem four
counsellors, Ben Zizith, and Ben Gorion, and Ben Nicodemon, and Ben Calba
Sabua; men of great wealth," &c.
There is mention also of a "daughter of Nicodemus Ben Gorion, the furniture of
whose bed was twelve thousand deniers." But so miserably was she and the
whole family impoverished, that "Rabban Jochanan Ben Zaccahi saw her
gathering barleycorns out of the dung of the Arabs' cattle: saith he to her, 'Who
art thou, my daughter?' 'I am (saith she) the daughter of Nicodemus Ben
Gorion.' 'What then (saith he) is become of all thy father's wealth?'" &c.
I leave it with the reader to determine with himself whether the Nicodemus
mentioned amongst them be the same with this of ours or no. It is not much for
the reputation of that Nicodemus (whatever may be supposed in the affirmative),
that these authors should all along make so honourable mention of him.
However, some passages look as if it might be the same man, viz., the name
Bonai, by which he went for a disciple of Jesus; the impoverishment of his
family, which may be conceived to fall upon them in the persecution of
Christianity, &c.: but it is not tanti that we should labour at all in a thing so very
perplexed, and perhaps no less unprofitable.
BIBLICAL ILLUSTRATOR, "There was a man of the Pharisees named
Nicodemus
Nicodemus
I.
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NICODEMUS THE INQUIRER. He was a Pharisee, and therefore all manner of
religious obstacles, formalism, etc., stood in his way. He was a ruler, and therefore all
manner of social impediments beset him. But his conscience had been awakened. He
came in the dark so as not to be noticed. He admits Christ’s Divine teacher-ship. Men
now hold miracles in light esteem, but this narrative shows us that they should make
a sober man think. Our Lord’s reply shows that Nicodemus’ admission was not
enough. It is a great thing to reverence Christ, but this will not save without a
spiritual change. About this Nicodemus was as ignorant as a babel and as Jesus
opened it and related matters he might well marvel. He had inquired, and now heard
much more than he anticipated. He is a sample of most inquirers. Through chinks
and crannies the heavenly light steals silently and gradually. As the light goes in,
prejudices are overcome and notions surrendered, until it becomes day as it did with
Nicodemus.
II. NICODEMUS THE CONFESSOR (chap. 7.). The impression made on the public
mind by Christ’s teaching and miracles was great (Joh_7:27). The rulers, filled with
wrath, sent officers to arrest Him. These officers were so struck with what they heard
that they returned without their prisoner. The Pharisees rebuked them, and heaped
insults on all who acknowledged Him. Then Nicodemus arose in His defence,
standing on Exo_23:1-33, and Deu_1:16. It requires some courage to defend one
whom rulers have condemned. Nicodemus did this, and bore the reproach of
discipleship. He who was once timid now dares to stand up for Christ alone. The
explanation is that in the meantime he had been born again,
III. NICODEMUS FAITHFUL IN HIS MASTER’S HUMILIATION (chap. 19.). Jesus
has been tried, condemned, and executed. All His disciples had fled, but Nicodemus
stands firm, and with Joseph of Arimathea secures for our Lord an honourable burial
Lessons
1. If God begins a work in the soul, He will carry on that work to completion.
2. Ministers must not be discouraged at unpromising beginnings.
3. A man may be at first, but he cannot continue, a secret disciple. (C. D.Marston, M.
A.)
Nicodemus
Every effect is to be traced up to some adequate cause, and the effect is in exact
proportion to the cause. This is true
1. In nature.
2. In providence.
3. In grace. Witness the case of Nicodemus here and in chaps, 7. and 19.
I. GRACE IN ITS FIRST COMMENCEMENT MAY BE VERY FEEBLE. Nicodemus
was a timid man, and ignorant, and somewhat hard; yet he welcomed and employed
the light, although not to the fullest extent. In his and in all other cases the
beginnings of grace are feeble. Young believers are likened in Isa_40:11 to lambs; in
Isa_42:3 to a bruised reed and smoking flax; in Mat_13:31 to a mustard seed; in
Mar_4:1-41. as a blade. Just as Christ in His natural body grew up from nothing as it
were, so is Christ born in the heart.
II. ALTHOUGH GRACE IS THUS FEEBLE IN ITS COMMENCEMENT IT IS A
REALITY. Though Nicodemus came as a coward, yet he came; though he was
ignorant, yet he asked; though he was a ruler, yet he renounced his knowledge and
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inquired with all the simplicity of a child. If we had rescued some poor creature from
the waves, not a breath stirring, apparently dead, we should use every means and go
on in hope. At last we hear a feeble sigh, and the conclusion we draw is that he lives.
His life is as real as if he walked. Look at the sinner dead in trespasses and sins.
Nothing moves him; not the terrors of the law, nor the invitations of the gospel. But
God sends forth His Spirit, the heart is touched, the conscience enlightened, and the
effect is that He feels his sin and cries, “God be merciful,” etc. We now find him
pleading the atonement and finding mercy. He receives a new principle. This is a
reality, and is so described in the terms new creation, new birth, resurrection. That it
is real is proved by three things.
1. It abideth (Gal_5:17).
2. It over cometh (1Jn_3:9).
3. It still tendeth towards God (Joh_4:14).
It came from God, it ascends to God. It longs to love Christ and holiness more, and is
not satisfied till it reaches the bosom of its Father (Psa_17:15).
III. WHEN GRACE IS REAL, HOWEVER WEAK, CHRIST DOES NOT DESPISE IT.
He did not upbraid Nicodemus with coming by night, nor does He any one now.
1. His covenant engagements forbid it.
2. His love forbids it.
3. Beware, then, how you despise feeble grace
(1) in others;
(2) in yourself.
Conclusion— Jam 4:6. Pro_13:4. (J. H. Evans, M. A.)
Nicodemus
I. THE DESCRIPTION HERE GIVEN OF THE MAN.
1. His religious profession, “a man of the Pharisees.”
2. His official position, “a ruler of the Jews.”
II. THE CIRCUMSTANCE RECORDED CONCERNING HIM.
1. Why he came.
(1) Negatively.
(a) It was not to ensnare or oppose Jesus, as was the case with his co-
religionists generally.
(b) Not out of curiosity like Zacchaeus.
(2) Positively, to know the truth.
2. When he came, “by night.”
(1) It might have been from a feeling of shame or timidity; but what we know
of him does not favour this supposition. Our Lord does not blame him, why
should we?
(2) From necessity, his duties forbidding during the day.
(3) From choice as well as convenience. He wanted a private interview, such
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as Christ’s busy life could not afford during the day.
III. THE ACKNOWLEDGMENT MADE BY HIM.
1. To what it refers—to the character of Jesus as a teacher come from God.
2. The ground on which it rests. Nothing can be more reasonable than the
inference. It will be seen
(1) That the miracles of Christ are here spoken of as things of general
notoriety. They certainly were not done in a corner.
(2) Their reality is represented as being above all suspicion. They are spoken
of as “these miracles,” and no doubt was, or could be, entertained concerning
them.
(3) Their wonderful nature was such as clearly indicated that they were
wrought through a Divine interposition. The feeling of all who were not
blinded by their prejudices, on witnessing each mighty act in succession, was,
“This is the finger of God.”
(4) Their express design is recognized as confirmatory of our Lord’s character
and claims. What He says should therefore be attended to, and the important
truths He uttered on this occasion are especially worthy of the most serious
consideration. (Miracles of Our Lord.)
The character of Nicodemus
I. AN INQUIRER. Reports had reached the teachers and rulers concerning Christ
which startled them. A man not educated in their schools, nor sent forth with their
authority, an obscure man of peasant origin, was preaching doctrines not included in
their systems, and doing works to which they were not equal. Nicodemus, one of
them, came to inquire of Christ personally as to these things.
II. A CAUTIOUS MAN. There are some who are carried about with every wind of
doctrine. Nothing astonishes us more than the ease with which men take up a new
religion except the ease with which they lay it down. Not so with Nicodemus. He
knew that Judaism was of God, and that Judaism prophesied a Messiah with which
Christ did not seem to correspond. Yet Christ’s miracles appeared to authenticate His
mission. But before accepting Him he would inquire further.
III. AN INTELLIGENT MAN. Education does not always enlarge the mind. Religious
education sometimes tends to bigotry. But this man was an independent thinker, and
claimed the right of private judgment. His large mental capacity had been cultured to
appreciate evidence and to weigh words. Consequently Christ reveals to him more
advanced truths.
IV. AN EARNEST MAN. He had been occupied with his official duties during the
day, and now he treads the lone dark streets uncertain whether Christ would receive
him.
V. BEING FAITHFUL TO THE LIGHT HE HAD, THE LIGHT WAS TO DEEPEN
AND BRIGHTEN. (H. J. Bevis.)
Brave Nicodemus
We see in him
9

I. THE COURAGE OF THE EARNEST INVESTIGATOR INTO THE CLAIMS OF
CHRIST. He was earnest enough to come by night so that he might have a long, calm,
and uninterrupted interview. Had he been afraid, Christ would probably have
rebuked him. He boldly acknowledges Christ’s Divine mission, and pursues his
inquiries into the meaning of Christ’s words. Christ rewards this courage by
unreserved communications of spiritual truth. This courage must be imitated by
every truth seeker.
II. THE COURAGE OF WISE-WORDED SPEECH FOR CHRIST. The next time we
see him (Joh_7:50) his courage has grown, and in the midst of Christ’s implacable
enemies he speaks a wise word for Him. For such a man with his constitutional
reserve to act as he did, and to incur what he did, required no ordinary courage. This
courage is the power of Christian testimony now: in the presence of enemies, in the
midst of temptations, at home.
III. THE COURAGE OF LIBERAL-HANDED SACRIFICE FOR CHRIST. When our
Lord’s hour was darkest, Nicodemus’ courage is at the brightest. He takes His stand
by the Crucified, whose disciples were scattered, whose cause was discredited, and
whose name was a mockery. He ran some risk, knew little of Him compared with
what we know, took His body reverently from the cross, embalmed and buried Him.
Christ is not in the grave now. To be on His side still requires courage and sacrifice.
Count the cost; maintain the struggle; win the crown. (G. T. Coster.)
Nicodemus and Christ
I. THIS MAN’S APPROACH TO CHRIST.
1. Who was he?
(1) A Pharisee; a member of the richest, proudest, most numerous,
influential, and sanctimonious class in cur Saviour’s time. Not only so, but “a
man of them”—a full-blown representative whom the community and the sect
acknowledged as a leader and light of the party.
(2) A ruler of the Jews, not a mere master of a synagogue, but (Joh_7:50) a
member of the Sanhedrim—the supreme ecclesiastical and civil tribunal, the
final court for the interpretation and enforcement of the law. No one could be
a member of it without being well advanced in life, perfect in all his faculties,
tall and impressive in appearance, wealthy, learned, and trained in judicial
administration. Perhaps the sublimest visitor the Saviour ever had.
2. Why did he come? The Messiah’s coming was generally expected. Christ had
done some apparently Messianic deeds, and had been acknowledged. The
Sanhedrim could not avoid dealing with Him. Nicodemus was therefore probably
deputed to wait upon Him. This was not a worthy method of procedure. Instead
of inviting Christ openly to hear what He had to say, or going as frank and faithful
men to Him, they concluded to keep their impressions secret while one of their
chiefs under cover of night stole away to catechise the Saviour.
3. How did he act?
(1) Very inconsistently. If he knew that Jesus was a Divine teacher it was not
his business to raise up objections.
(2) He was crippled by his prejudices and pride of character. His very first
word betrayed him. He must needs bring forward the official “we,” as if the
individual Nicodemus had nothing specially personal at stake. Then his
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difficulty about the new birth arose out of his prepossessions in favour of his
own goodness and the non-necessity for him of a spiritual change.
II. CHRIST’S TREATMENT OF THIS DISTINGUISHED VISITOR
1. He met him with calmness and civility. He came to save great men as well as
small. (Joh_6:37.)
2. He spoke at once to the point, and undeceived him in regard to the basis on
which he and his fraternity were building their hopes. Jesus, who knew what is in
man, knew the unspoken thought of Nicodemus. He knows what is in our hearts,
and is able to suit His favours to our wants before we express them. Nicodemus
wanted some decisive manifestation that Christ was the King of Israel. Christ
responds that no one would ever be able to discern or enter the kingdom without
a new birth. Thus, at a single stroke, Christ laid prostrate this renowned
councillor’s greatness, and dashed out for ever the loudest hopes of his race.
3. The Saviour expounded the unalterable condition of admission. That condition
was
(1) A birth: mysterious, but
(2) real (Jas_1:18; 1Jn_5:1; 1Pe_1:23).
(3) A re-birth (2Co_5:17), a renovation in the springs of life, in the impulses
and activities of the man, and in all the aims and endeavours of his being.
(4) A birth from or out of the Spirit.
(5) A birth conjoined with baptism (Mat_28:19-20; Mar_16:16).
4. In order to this renewal, Christ explained the true nature of the Messianic
work. Hot to fight the Romans, confront Caesar with Caesar’s weapons, subdue
the nations to Jewish vassalage—but to die for sinners that they might live.
5. As underlying all, Jesus taught the right doctrine concerning God. Nicodemus
believed in God, but had a very limited and inadequate conception of the higher
mysteries of the Godhead. He needed to be taught that God was Three-One, and
that in this same young Galilean the expressed Godhead dwelt, being come from
heaven for man’s redemption. (J. A.Seiss, D. D.)
Who was Nicodemus?
Of this particular Nicodemus, we know with certainty nothing more than is told us in
this Gospel (Joh_7:50; Joh 19:39). The Talmud mentions a Nakedimon, so called
from a miracle performed by him, who was the son of Gorion, and whose real name
was Bonai. It also gives the name Bonai as one of the disciples of Jesus. He was one
of the three richest Jews when Titus besieged Jerusalem, but his family were reduced
to the most abject poverty. So far the Talmud. The inference is that this change of
fortune is connected with his becoming a Christian and with the persecution which
followed, and he is himself identified with the Nicodemus of the gospel. We can only
say this may be so. (H. W.Watkins, D. D.)
Two historic night scenes
One of the most memorable and important interviews which ever took place between
two individuals in this world was held on a raft in the middle of the river Niemen, at
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the little town of Tilsit, in Prussia. At one o’clock precisely, on the 25th of June, 1807,
boats put off from opposite sides of the stream and rowed rapidly toward the raft.
Out of each boat stepped a single individual, and the two met in a small wooden
apartment in the middle of the raft, while cannon thundered from either shore, and
the shouts of great armies drawn up upon both banks drowned the roar of artillery.
The two persons were the Emperors Napoleon and Alexander, and the history of the
time tells us that they met “to arrange the destinies of mankind.” And the hastily-
constructed raft, on which the interview took place, will be remembered as long as
the story of great conquests and mighty revolutions can interest the mind of man.
The conference lasted but two hours; it was entirely private between the two
emperors, and yet it was fraught with momentous consequences to millions. It was
one of the great crises in human history when the currents of power that govern the
nations take new directions, and break over the bounds and barriers of ages. Go back
eighteen hundred years beyond the treaty of Tilsit, and we can find a private
conference between two indivisuals of far more momentous and lasting importance
than that between Napoleon and Alexander. This more ancient interview was not
watched with eager expectancy by great armies; it was not hailed by the thunder of
cannon and the shout of applauding thousands; it was not arranged beforehand by
keen and watchful agents guarding the interest and safety of the two who were to
meet. It was in a private house, at a late hour of the night, and it was brought about
by the mingled curiosity and anxiety of an old man to know something more of a
young teacher who had recently appeared in his native city. And yet from that
humble night-conference of Jesus with Nicodemus there have gone forth beams of
light and words of power to the ends of the earth. The plans formed by Napoleon and
Alexander at Tilsit were reversed and defeated long ago, and it is impossible to trace
their influence in the condition of European nations today. The words spoken by
Jesus to His wondering and solitary listener that night have already changed and
glorified the destiny of immortal millions; they have more influence in the world now
than in any previous age; and they are destined to go on increasing in power, until
they shall be received as the message of life and love by every nation under heaven.
(D. March, D. D.)
The influence of night on the student
There is a reason why students prefer the night to the day for their labours. Through
the day their thoughts are diverted into a thousand streams; but at night they settle
into pools, which, deep and undisturbed, reflect the stars, But night labour, in time,
will destroy the student; for it is marrow from his own bones with which he fills his
lamp. (H. W. Beecher.)
Christ the greatest Teacher
In
I. The extent of His knowledge,
II. The perfection of His character.
III. The excellence of His methods.
IV. The kindness of His disposition.
V. The greatness of His rewards. (R. Brewin.)
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The relation of miracles to teaching
When God had some new tidings to tell to the world, He gave to the men whom He
sent with the message the power of working miracles. The miracles were a sort of
bell, which they rang in the ears of their generation, that people might listen to what
they had to say, and believe that it came from Heaven. (Dean Goulburn.)
An interview with a night visitor
The hours were too few for the work each day brought to Jesus. His labours were
often prolonged into the night. An exciting day was over, and one of Jerusalem’s
noblest sons sought the Saviour. The visit was not prearranged, but spontaneous.
Nicodemus could not sleep till he had seen Christ. Others were within the same
influences, yet slept. Here was the first-fruit of Christ’s direct ministry. The visit did
not surprise the Saviour. Let the incident suggest
I. USING THE DARKNESS FOR SEEKING THE SAVIOUR. Night is friendly to
retirement and secrecy. The guilty abuse it; but the holiest have ever found its
tranquilizing calm, helpful. Attention is needed to it. The struggle which compelled
Nicodemus to journey to Jesus. Naturally he must have felt reluctant to quit his
home. Why not wait till morning? But thoughts had been arrested, anxiety stirred by
the works of Jesus. Conviction had grown. He could not therefore be inactive. The
visit involved risk. Caution would counsel hesitation, but eagerness made him
resolute, and, determined to lose no opportunity, he came to Jesus by night.
2. The motive which led to the use of the night. Fear, prudence, unwillingness to
court attention, are motives with many. Vanity, sense of shame, reluctance to
compromise one’s dignity, are motives with others. Were these Nicodemus’
motives, or the fact of convenience, the night ensuring quiet and leisure? Or was
it restless eagerness? The narrative marks that no earlier hour was available
(Joh_2:24). Yet the thricereiterated “ by night” seems to denote excessive
prudence.
3. The spirit His visit betokened. He craved satisfaction. If He is the promised
One, I must know Him.
4. The knock at the door of Jesus’ home.
II. YIELDING UP SLEEP FOR A SOUL’S ADVANTAGE.
1. No hour finds Jesus unwilling to attend to our need.
2. Christ’s eagerness to meet a seeker. At once Nicodemus was led into themes of
which his heart was full.
III. SPENDING THE NIGHT TALKING OF WONDROUS THEMES. Jesus uses time
well. The themes may be thus classified
1. Concerning the Divine Trinity. The Spirit (Joh_3:5-6), “the only begotten Son”
(Joh_3:13-18). God the Father, who sent the Spirit and gave the Son.
2. Concerning the action of the threefold Godhead in man’s salvation. The Spirit
regenerates; the Son atones; the Father’s love provides the sacrifice and gathers
in the world.
3. Concerning man’s responsibility in reference to salvation. He has no part in
saving himself. Jesus accomplishes that (Joh_3:17). He must be enlightened
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(Joh_3:3) and renewed (Joh_3:7). On him is cast the solemn duty of personal
belief in Christ.
4. Concerning the great issues set before the soul. Not to believe incurs
condemnation. But the world through Christ may be saved (Joh_3:17). There
remains for each the vast alternatives of everlasting life or the abiding wrath of
God (Joh_3:36).
IV. HEAVENLY LIGHT GAINED IN THE NIGHT INTERVIEW WITH JESUS.
1. Nicodemus became a humble listener at the feet of Jesus. It was his intention
to interrogate the Teacher, but he soon became silenced.
2. He retired with new and sacred life within him. (W. H. Jellie.)
The anxious inquirer—coming, disputing, listening
I. NICODEMUS COMING TO CHRIST. Amongst those mentioned in the closing
verses of the last chapter was the Rabbi Nicodemus. To him the young man Jesus
was an object of profound interest. He retired from the crowd to the Sanhedrim.
There his fellow princes were in indignation at the assumption of the youthful
Nazarene, and amazed at the audacity of His holiness. He leaves the Sanhedrim, and
retires to his own home. He becomes anxious about this Teacher sent from God. He
takes down the ancient laws and prophecies. He sees the resemblance between that
young Rabbi and some of those shadowy words which lighten over the ancient
parchments. A new interest gathers over the pages. While he reads the sun has set,
the crowds have dispersed, Jesus has gone home. Nicodemus resolves to go to Him.
The night season is all the more favourable. Nicodemus approaches the retreat of
Jesus, timidly and holding back. But the door is open, and there is Jesus waiting for
him.
1. Nicodemus was an anxious but haughty inquirer. The proud, moral disposition
of the Jew starts into light at the first word—We know. The things of eternity will
not allow him to sleep; but the opening remark of this emissary of the Sanhedrim
implied that he and they had little to learn.
2. Still he made a concession. He calls Jesus Rabbi. He could call his brethren in
the great council chamber no more.
3. He maintains a reserve. Something clutched at the rope and plucked you back
just as you were about to tell Christ all. Christ came to him at once, and replied
not to what he said, but to what he thought. You cannot see till you are born.
II. NICODEMUS DISPUTING WITH CHRIST. He came expecting to discuss with
Christ the things of the Jewish Church; Christ pressed home all his thoughts to
internal questions. Many came to Christ to dispute rather than to listen. The
overcoming of the disputatious element in us is one of the most important
preliminaries to the reception of the truth. In disputing we defend our own views
rather than open our minds to the truth. Nicodemus disputing reveals to us
1. How the carnal mind is ignorant of the things of the Spirit of God.
2. Wherein lies our difficulty of belief. It is in the How and the Why we find the
great obstacles to our faith.
3. How far we may be immersed in spiritual ignorance when we seem to be most
advanced in knowledge.
4. How possible it is to belong to the outward and visible church, and yet to know
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nothing of the great and saving change of heart and life.
III. NICODEMUS LISTENING TO CHRIST. He gives up disputation, and Christ
unfolds the plan and science of salvation.
1. He asserts the inability of the man and the inutility of human knowledge.
2. The plan of Divine ability beginning with the work of the Holy Spirit and
ending with that of the Divine Father.
3. The exhibition of the mediatorial sign.
4. The unfolding of the essential law of the Divine kingdom—do the truth and you
will know the truth. (Paxton Hood.)
The Teacher and the taught
I. THE DISCIPLE.
1. His relation to the ruling powers and his position as a man of culture.
2. His want of moral courage.
3. His reverent acknowledgment of Christ’s authority, in which he manifests
elementary faith.
4. His willingness to be taught.
II. THE TEACHER.
1. His willingness to teach. Christ ever meets the eager and reverent inquirer in
this spirit.
2. His willingness to accept imperfect faith.
3. The truths be taught.
(1) The need of regeneration.
(2) The mystery of His own person.
4. The great purpose of His mission with the method of its accomplishment.
(Family Churchman.)
The two Rabbis
I. THE TEACHER COME FROM GOD.
1. Accessible to men (Joh_3:1-2; Mat_8:34; Mat 9:28; Mat 11:28; Mat 15:1; Mar_
3:8; Joh_4:40).
2. Commissioned of God (Joh_3:2; Deu_18:18; Joh_8:28; Joh 12:49; Joh 14:10;
Joh 17:8; Heb_1:1-2).
3. Confirmed by miracles (Joh_3:2; Luk_23:47; Joh_2:11; Joh 9:33; Joh 10:38;
Joh 14:11; Act_2:22).
II. A TEACHER ABLE TO TEACH.
1. Of the new birth (Joh_3:3; Joh 1:13; 2Co_5:17; Ga Jas_1:18; 1Pe_1:23; 1Jn_
3:9).
2. Of the Spirit’s power (Joh_3:6; Joh 14:26; Joh 16:18; Rom_8:14; 1Co_2:10;
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1Co 1:22; Tit_3:5).
3. Of the Heavenly things (Joh_3:12; Joh 6:33; Joh 6:51; Joh 14:3; Joh 16:28;
1Co_15:47; 1Th_4:16).
III. A TEACHER ABLE TO SAVE.
1. Lifted up to save (Joh_3:14; Num_21:9; Joh_8:28; Joh 12:32; 1Co_2:2; Gal_
6:14; 1Jn_1:7)
2. Given of God to save (Joh_3:17; Mat_1:21; Joh_4:42; Joh 5:34;Act_4:12;
Rom_5:9; 1Jn_4:9).
3. Believed on to save (Joh_3:18; Mar_16:16; Joh_3:36, vl, 47; Act_16:31; Rom_
3:26; 1Jn_5:1). (Sunday School Times.)
Christ as a teacher
I. THE EVIDENCES WHICH CHRIST GAVE OF BEING A TEACHER COME FROM
GOD.
1. His qualifications to be this teacher.
(1) In His nature: God and man. Hence He spake with authority and worked
miracles.
(2) In His commission. The Father sent Him.
(3) In His endowments. He was filled with the Spirit (Isa_65:1).
2. The peculiarity of His instructions
(1) What was their character? What sublime views He gave of God; what
Divine revelations of grace; what Divine consolations; what holy precepts;
what openings of the invisible world.
(2) Observe their manner. “Never man spake as this man”—with such
authority, power, simplicity, consistency. He taught by events, anecdotes,
parables.
(3) Mark their effects—conviction and conversion—Zacchaeus, Mary, Martha,
dying thief, etc.
II. IN WHAT RESPECTS THIS GREAT TEACHER SHOULD BE IMITATED BY
OTHER TEACHERS.
1. In His imitable qualifications
(1) His knowledge, particularly of God’s Book. Every teacher should have a
concordance, a commentary, and a companion to the Bible. (2)His various
methods.
(3) His possession of the Spirit.
2. In His Spirit
(1) The spirit of prayer;
(2) of compassion;
(3) of faithfulness.
3. In His conduit.
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(1) His self-denial.
(2) His unwearied perseverance.
4. In His aim—to save souls.
Conclusion.
1. Rejoice that you have such a teacher. Learn of Him if you would be successful
teachers.
2. There is no cause for discouragement if you see not the success of your
teaching. Christ’s “own received Him not.”
3. Let Scripture motives urge you to undertake and pursue this great work.
Gratitude, the brevity of time, the present benefit, the future reward.
4. What a blessed day when teachers and taught will meet in heaven. (James
Sherman.)
Christ as a teacher
Jesus was emphatically a teacher. Not one who was confined to a professor’s chair,
but one who taught everywhere. As a teacher He was eminently successful, and
exceedingly popular. What was the secret of His success and popularity?
I. HIS DOCTRINES were of such a character as to command the most profound
respect, and make the deepest impressions.
1. There was in them a peculiar fitness to the people. His teachings awakened the
conscience, enlightened the understanding, and stirred the heart.
2. They were free from sectarian bigotry and prejudice. His principles were broad
and generous, having universal application to the physical, social, and spiritual
wants of men.
II. HIS STYLE. There was nothing stiff or stilted about it, no extravagance of speech,
no affectation of manner. His very presence was a charm. Gentleness and simplicity
marked all He said and did.
III. HIS ILLUSTRATIVENESS. One of the elements in His great strength lay in the
aptness of His figures and comparisons from common life. Wherever He turned His
eye He found central truth, and brought out of it something that the people could
apply home. He ignored bewildering terminology, and showed that religion had
something to say in the home as well as in the temple.
IV. HIS IMPARTIALITY. Teachers often make distinctions among their pupils. But
Christ looked at man as man, and turned no one way either on account of rank or of
poverty.
V. HIS AUTHORITY. It was the consciousness of His Divine authority which made
Him so independent as a teacher. He did not pander to the corrupt tastes of the
people nor accommodate Himself to their errors and prejudices.
VI. HIS NATURALNESS. There was nothing strained, artificial, or formal about His
methods. It was in the most incidental and easy way that He taught some of His
grandest lessons and did His greatest works. The smallest occasion was improved.
There never was a teacher so little dependent on times and places. Why this
spontaneity in all the teachings of Jesus? Because religion is natural, and religion is
natural because it is real.
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VII. HIS ABILITY TO INSPIRE MEN, to kindle in their hearts a holy enthusiasm.
Xenophon tells us that men were more inspired by the example and spirit of Socrates
than by his words. So with Jesus. There was something in His manner, address, and
personal presence that at once won the hearts of His hearers. When He wanted men
to become His disciples He had” but to say to them “Follow Me,” and they at once
“forsook all and followed Him.” And He exerts that influence to-day. (J. L. Harris.)
Our Lord a model for Sunday-school teachers
I. THE CHARACTER OF JESUS CHRIST AND HIS QUALIFICATIONS FOR A
TEACHER. His qualifications are more apparent in their subjects than in their
modes. What was Christ? is a better question than How did He teach? Many put too
much faith in systems, method, etc., and too little in men of God.
1. Christ had a very high estimate of His work. He made men’s minds, and was
“the light that lighted,” etc. He had a full perception of the powers and value and
destiny of the human spirit. You must have this same high estimate. No man will
do heartily what he does not think worth doing. Nothing can be greater than to
teach truth to an immortal mind.
2. Christ’s mind was fully possessed with the truth He taught. He always spoke as
though the truth were His own. You never perceive any effort or sense of novelty.
He bore truth about Him as a daily dress. He spoke of God as if He were in His
bosom. He left an impression that He “spoke that which He knew,” etc. It was
this that made the people astonished, and that made the officers say, “Never man
spake like this man.” Be like Christ in this respect. There is but one way of
attaining it, and that is by being real. It is not attainable by art. You must be a
Christian, living and walking in the Spirit of Christ.
3. Christ was entirely self-consecrated to His work. He was not forced or
persuaded into it. He came to it because He loved it and those He taught.
Kindness, the key to the human heart, therefore, was the temper in which
He taught. Nothing is done without this. He who is set on keeping up His dignity may
end in losing His charge. Children are eminently susceptible to kindness.
4. Christ lived His lessons. It was this that silenced His enemies and won His
friends. If you would be effective you must teach by what you do as well as by
what you say. Children have consciences, and no appeal will be so powerful as
that of holiness of character. Besides, imitation is the law of their minds.
II. THE TEACHING OF JESUS CHRIST.
1. The free and familiar manner of it. There is no set system. His course was
prompted by circumstances. He spoke to the time. Truth came out of Him on
particular occasions, like virtue when He was touched. Don’t fill the minds of the
children with formal propositions. Speak always “the present truth.” Be simple,
but not coarse. Christ had not hard words or technicalities; He trusted to the
inherent dignity of the truth. The sublimest thoughts can be put into words of
one syllable, “God is light,” “God is love.”
2. If you would imitate Jesus Christ, don’t teach more than one thing at a time.
He uttered a great doctrine and then dwelt upon it. The minds of adults may be
injured by trying to put too much into them. He who seeks to do too much ends
by doing nothing.
3. Christ adapted Himself to those whom He addressed. He had many things to
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say, but waited till they could hear them. This has been His method from the
beginning. Revelation was progressive. So you must lead the children’s minds
from one degree of knowledge to another. Begin with “first principles,” and “go
on to perfection.”
4. Christ taught pictorially. Parables are pictures. The Bible is history, and what
is history but a picture? What are baptism and the Lord’s Supper but pictures.
Dry didactic statements have few charms for children, but they may be won by
anecdotes.
Conclusion.
1. Jesus Christ as a teacher had very little success, but He did not faint. The
husbandman has faith in the operation of nature; so must you in the growth of
the good seed.
2. Christ believed that His seed would grow again. Many a doctrine the apostles
remembered after He had risen. Future events must be allowed to quicken your
teaching, perhaps your death. But no truth is ever lost.
3. Even Christ prayed while He was labouring. Without prayer you might as well
not teach at all. (A. J. Morris.)
Open and secret Christians
There are always in a congregation some who accept Christ but do not confess Him
openly. The Church has its hypocrites, but so has the world: for there are men who
seem to lead a worldly life whose inner life is turned toward Christ; but they make
three mistakes in their position.
2. THEY OVERESTIMATE THE VALUE OF WORLDLY FRIENDSHIPS. How
much will your friends among the men of the world sacrifice for you? They will
desert you when your purse fails.
II. THEY OVERESTIMATE THE EFFECT OF CONFESSION ON FRIENDSHIP. It
will not drive away a true friend. What hurts us most is ridicule. Learn to live above
it. Christ suffered the meanest insult. His followers have often sealed their faith with
their blood.
III. THEY UNDERESTIMATE THEIR OWN STRENGTH. They are afraid of falling
after they have made a public confession, and of giving opportunity to scoffers to
blaspheme. They put too low a value on the strength Christ gives for every crisis. At
the moment of danger Nicodemus came forward. Is there a danger now that calls
these silent Christians to come forth? There is, though this age is no worse than
many others. Our literature is full of a lofty scorn, a condescending pity for
Christianity. Many of our scientists are materialists. It is time to be brave and
outspoken. Christ is polarizing the world; there are but two classes of men. (W. M.
Taylor, D. D.)
An audience of one
Permenides upon reading a philosophical discourse before a public assembly at
Athens, and observing that, except Plato, the whole company had left him, continued
notwithstanding, saying that Plato alone was sufficient audience for him. (W.
Baxendale.)
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No man can do these miracles except God be with him
The miraculous in Christ’s history
At the very threshold of the discussion there meets us the assertion that miracles are
impossible. Now I hold that we cannot believe in a personal God and doubt the
possibility of miracles.
1. We have a great deal of learned talk about the inviolability of the laws of
nature, which really makes a strait-waistcoat for God of His own laws. But the
question is set at rest by facts which science attests. What is the beginning of life
but a miracle? Scientific men know that this world was once a molten mass, and
that there could not then, by any possibility, be on it any germ of vegetable or
animal life. But life by and by appeared and multiplied; and in its appearance we
have a distinct and special act of God creating life; and that is a miracle.
2. But there are those who admit all this and yet deny any other miracles. They
say that they are not reasonable, that they are a reflection on the wisdom of God.
But while God’s being makes miracles possible, God’s mercy and man’s needs
make miracles reasonable. If there is a defect in the mechanism of the world, it is
not due to God, but to us; the disorder in the universe is not His, but ours. And a
special interposition by Him to right what we have put wrong is the reverse of a
reflection on His wisdom. A revelation of mercy to a sinful world is a miraculous
thing in itself; and if other miracles accompany it, it is just what might be
anticipated.
3. But there are those who say that whether wrought or not, miracles cannot be
proved. This is Hume’s position, which is modified by Huxley, who insists that
the proof, if proof can be adduced, must be very strong. Mill further modifies it
by admitting that “if a supernatural event really occurs, it is impossible to
maintain that the proof cannot be accessible to the human faculties.” My
contention is that miracles can be proved like other facts, and I proceed to prove
that the account of Christ’s miracles by the evangelists is true.
I. THEIR NARRATIVE HAS THE AIR OF TRUTHFULNESS. When we are
examining witnesses, we must assume that they are truthful until we have found
them false; and there are various ways in which they may impress us. They may give
their evidence in such an unsatisfactory manner as to arouse the suspicion that it is
false; or it may be given with such artless simplicity as to convince us that it is true.
On turning to the Gospels, we find the miracles of Christ recorded with as much
calmness as if they had been only ordinary events. Their time and place, their nature,
their witnesses, and sometimes their moral effects, are minutely recorded. The
writers have all the appearance of men who are not making fiction but recording fact.
II. THE DISCIPLES HAD AMPLE MEANS OF KNOWING WHETHER THE
ALLEGED MIRACLES WERE REALLY WROUGHT. Witnesses may be truthful and
yet give a testimony we cannot accept, because of their having been deceived. But
there are considerations which show that it could not have been thus with the
disciples. The assertion that Christ tried to impose upon them charges Him with
conduct so much at variance with His character as they present it, that we cannot
entertain it for a moment, and the miracles were of such a kind that they could not be
deceived in regard to them. They were numerous, varied, and striking.
III. THE DISCIPLES HAD NO CONCEIVABLE MOTIVE FOR CONSPIRING TO
PALM ON THE WORLD A FALSE HISTORY OF JESUS. It could net exalt their
Master to attribute to Him miracles He never wrought; it could not exalt themselves
20

in their own estimation to sit down and carefully construct an elaborate fiction; and
they could not expect to gain over the people to Christ by alleging that He had
wrought many miracles among them both in Judea and Galilee when they knew that
the people had not seen one of them. Just credit them with common sense, and then
say if you can conceive of their trying to palm falsehoods on the world. If they had
been knaves they would net have taken this course, for there was nothing to gain by
it; and if they had been fools they would not have acted as they did.
IV. THEY HAD NOT ONLY NO MOTIVE TO GIVE A FALSE ACCOUNT, BUT THEY
HAD THE STRONGEST REASONS FOR NOT DOING SO. There was no worldly
honour or wealth to be got by their testimony; it was certain to entail the loss of all
things. Is it conceivable, then, with the knowledge of all this that they would publish
false accounts.
V. THEY COULD NOT HAVE GAINED ACCEPTANCE FOR THE GOSPELS IF
THEY HAD NOT BEEN TRUE. It is Christ’s miracles which were appealed to when
the apostles urged men to believe in Him. Consider what believing involved. It meant
not only accepting His history in the Gospels as true, but taking Him to be the
Saviour from sin, and leading, in obedience to His command and after His example, a
holy life; and this in the face of the scorn and contempt of the world, with the
prospect of temporal ruin, and the risk of a violent death. Now, how could men be
persuaded to face the sacrifices all this involved by appeals to miracles which had
never been wrought? Corroborative proof I find in the Jews. They did not deny that
He wrought miracles, but only tried to explain them away. In their Talmud, which
dates back to the third century, it is acknowledged that “mighty works” were wrought
by Him, but it is said that these were the results of magical arts which he had learned
in Egypt. And the heathen bear similar testimony. Celsus admits Christ’s miracles.
“Ye think Jesus to be the son of God,” he says, “because He healed the lame and the
blind, and as ye say raised the dead.” And when he tries to deprive His miracles of
their value as evidence of a Divine authority, it is by ascribing them, like the Jews, to
His having learned magical arts in Egypt. (A. Oliver, B. A.)
2 He came to Jesus at night and said, “Rabbi,
we know that you are a teacher who has come
from God. For no one could perform the signs
you are doing if God were not with him.”
BARNES, "The same came to Jesus - The design of his coming seems to have
been to inquire more fully of Jesus what was the doctrine which he came to teach. He
seems to have been convinced that he was the Messiah, and desired to be further
instructed in private respecting his doctrine, It was not usual for a man of rank,
power, and riches to come to inquire of Jesus in this manner; yet we may learn that
the most favorable opportunity for teaching such men the nature of personal religion
21

is when they are alone. Scarcely any man, of any rank, will refuse to converse on this
subject when addressed respectfully and tenderly in private. In the midst of their
companions, or engaged in business, they may refuse to listen or may cavil. When
alone, they will hear the voice of entreaty and persuasion, and be willing to converse
on the great subjects of judgment and eternity. Thus Paul says Gal_2:2, “privately to
them which are of reputation,” evincing his consummate prudence, and his profound
knowledge of human nature.
By night - It is not mentioned why he came by night. It might have been that,
being a member of the Sanhedrin, he was engaged all the day; or it may have been
because the Lord Jesus was occupied all the day in teaching publicly and in working
miracles, and that there was no opportunity for conversing with him as freely as he
desired; or it may have been that he was afraid of the ridicule and contempt of those
in power, and fearful that it might involve him in danger if publicly known; or it may
have been that he was afraid that if it were publicly known that he was disposed to
favor the Lord Jesus, it might provoke more opposition against him and endanger his
life. Since no bad motive is imputed to him, it is most in accordance with Christian
charity to suppose that his motives were such as God would approve, especially as
the Saviour did not reprove him. We should not be disposed to blame men where
Jesus did not, and we should desire to find goodness in every man rather than be
ever on the search for evil motives. See 1Co_13:4-7. We may learn here:
1. That our Saviour, though engaged during the day, did nor refuse to converse
with an inquiring sinner at night. Ministers of the gospel at all times should
welcome those who are asking the way to life.
2. That it is proper for men, even those of elevated rank, to inquire on the subject
of religion. Nothing is so important as religion, and no temper of mind is more
lovely than a disposition to ask the way to heaven. At all times men should seek
the way of salvation, and especially in times of great religions excitement they
should make inquiry. At Jerusalem, at the time referred to here, there was
great solicitude. Many believed on Jesus. He performed miracles, and
preached, and many were converted. There was what would now be called a
revival of religion, having all the features of a work of grace. At such a season it
was proper, as it is now, that not only the poor, but the rich and great, should
inquire the path to life.
Rabbi - This was a title of respect conferred on distinguished Jewish teachers,
somewhat in the way that the title “Doctor of Divinity” is now conferred. See the
notes at Joh_1:38. Our Saviour forbade his disciples to wear that title (see the notes
at Mat_23:8), though it was proper for Him to do it, as being the great Teacher of
mankind. It literally signifies great, and was given by Nicodemus, doubtless, because
Jesus gave distinguished proofs that he came as a teacher from God.
We know - I know, and those with whom I am connected. Perhaps he was
acquainted with some of the Pharisees who entertained the same opinion about Jesus
that he did, and he came to be more fully confirmed in the belief.
Come from God - Sent by God. This implies his readiness to hear him, and his
desire to be instructed. He acknowledges the divine mission of Jesus, and delicately
asks him to instruct him in the truth of religion. When we read the words of Jesus in
the Bible, it should be with a belief that he came from God, and was therefore
qualified and authorized to teach us the way of life.
These miracles - The miracles which he performed in the Temple and at
Jerusalem, Joh_2:23.
Except God be with him - Except God aid him, and except his instructions are
approved by God. Miracles show that a prophet or religious teacher comes from God,
because God would nor work a miracle in attestation of a falsehood or to give
22

countenance to a false teacher. If God gives a man power to work a miracle, it is proof
that he approves the teaching of that man, and the miracle is the proof or the
credential that he came from God.
CLARKE, "Came to Jesus by night - He had matters of the utmost
importance, on which he wished to consult Christ; and he chose the night season,
perhaps less through the fear of man than through a desire to have Jesus alone, as he
found him all the day encompassed with the multitude; so that it was impossible for
him to get an opportunity to speak fully on those weighty affairs concerning which he
intended to consult him. However, we may take it for granted that he had no design
at present to become his disciple; as baptism and circumcision, which were the
initiating ordinances among the Jews, were never administered in the night time. If
any person received baptism by night, he was not acknowledged for a proselyte. See
Wetstein. But as Jews were not obliged to be baptized, they being circumcised, and
consequently in the covenant, he, being a Jew, would not feel any necessity of
submitting to this rite.
Rabbi - My Master, or Teacher, a title of respect given to the Jewish doctors,
something like our Doctor of Divinity, i.e. teacher of Divine things. But as there may
be many found among us who, though they bear the title, are no teachers, so it was
among the Jews; and perhaps it was in reference to this that Nicodemus uses the
word διδασκαλος, didaskalos, immediately after, by which, in Joh_1:38, St. John
translates the word rabbi. Rabbi, teacher, is often no more than a title of respect:
didaskolos signifies a person who not only has the name of teacher, but who actually
does teach.
We know that thou art a teacher come from God - We, all the members of
the grand Sanhedrin, and all the rulers of the people, who have paid proper attention
to thy doctrine and miracles. We are all convinced of this, though we are not all
candid enough to own it. It is possible, however, that οιδαµεν, we know, signifies no
more than, it is known, it is generally acknowledged and allowed, that thou art a
teacher come from God.
No man can do these miracles - It is on the evidence of thy miracles that I
ground my opinion of thee. No man can do what thou dost, unless the omnipotence
of God be with him.
GILL, "The same came to Jesus by night,.... Through fear of the Jews, of being
reproached or turned out of his place by them; or through shame, that such a doctor
as he was, should be known to go to Jesus of Nazareth, to be instructed by him; or
lest he should offend any of his brethren of the sanhedrim: though some things may
be said in favour of this conduct of Nicodemus; for since Christ would not trust
himself with those that believed in him upon seeing his miracles, Joh_2:23, among
whom Nicodemus seems to be; or would not admit them into his company, and enter
into a free conversation with him; it was necessary, that if he would have any
discourse with him, that he should take this method; and if it was the same night, in
which he had seen his miracles in the day, as is probable, he took the first
opportunity he could, and which shows great readiness and respect; add to which,
that it was very common with the Jewish doctors, to meet and converse together, and
study the law in the night.
"R. Aba rose, ‫ליליא‬ ‫,בפלגות‬ "in the middle of the night", and the rest of the
23

companions, to study in the law (e).''
And it is often (f) said of R. Simeon ben Joehal, and Eleazar his son, that they sat in
the night and laboured in the law; and it was reckoned very commendable so to do,
and highly pleasing to God: it is said (g),
"whoever studies in the law in the night, the holy blessed God draws a thread of
mercy upon him in the day:''
and likewise (h), that
"every one that studies in the law in the night, the Shekinah is over against him.''
But it seems, the Babylonian Jews did not study in the law in the night (i): it might
seem a needless question to ask, whether Nicodemus came alone, or not, were it not
that according to the Jewish canon (k) a scholar might not go out in the night alone,
because of suspicion:
and said unto him, Rabbi; a title which now greatly obtained among the Jewish
doctors, and of which they were very fond; See Gill on Mat_23:7. It comes from a
word, which signifies great and large; and was used by them, to suggest the large
compass, and great plenty of knowledge they would be thought to have had; and best
becomes and suits with our Lord Jesus Christ, in whom all the treasures of wisdom
and knowledge are: salutations among the Jews, were forbidden in the night (l);
"says R. Jochanan, it is forbidden a man to salute his neighbour in the night, lest it
should be a demon:''
but here was no such danger; nor was this salutation made in the street, and in the
dark, which the canon seems to respect:
we know that thou art a teacher come from God; the Jews expected the
Messiah as a teacher, which they might learn from many prophecies, as from Isa_
2:2. Upon the first of which, and on that passage in it, "he will teach us of his ways", a
noted commentator (m) of theirs has this remark;
‫,המורה‬ "the teacher", he is the King Messiah.''
And the Targum on Joe_2:23 paraphrases the words thus:
"O ye children of Zion, rejoice and be glad in the word of the Lord your God, for he
will return ‫מלפכון‬ ‫,ית‬ "your teacher" to you.''
And Nicodemus acknowledges Jesus as such; and as one that did not come, or was
sent by men, as their doctors were; nor did he come of himself, as false teachers did;
but he came from God, and had his mission and commission from him: and this was
a known case, a clear point, not only to himself, but to many of the Jews; and even to
some of his brethren, the members of the sanhedrim; who upon hearing of, and
seeing the miracles done by Christ, might meet and converse freely together about
him; and give their sentiments of him; and might then agree pretty much in this at
that time, that he was at least a prophet, and some extraordinary teacher, whom God
had sent among them; and Nicodemus coming directly from them, repeats his own
24

sense and theirs, supported by the following reason:
for no man can do these miracles that thou dost, except God be with him:
referring to the miracles he had done at the passover in Jerusalem, very lately; see
Joh_2:23. And which, though they are not particularly mentioned, may be concluded
to be such, as the dispossessing of devils, the curing of all manner of diseases by a
word, or touch, from what he at other times, and elsewhere did. Miracles were
expected by the Jews, to be wrought by the Messiah, and many believed in Jesus on
this account; see Joh_6:14; though the modern Jews deny it to be necessary, that
miracles should be done by the Messiah (n); but Nicodemus, and other Jews, thought
otherwise, and considered the miracles of Christ as such, as could never be done by
man, nor without the presence and power of God; and concluded that he was with
God, and God with him, and was the true Immanuel, who is God with us.
HENRY, "II. His solemn address to our Lord Jesus Christ, Joh_3:2. See here,
1. When he came: He came to Jesus by night. Observe, (1.) He made a private and
particular address to Christ, and did not think it enough to hear his public
discourses. He resolved to talk with him by himself, where he might be free with him.
Personal converse with skilful faithful ministers about the affairs of our souls would
be of great use to us, Mal_2:7. (2.) He made this address by night, which may be
considered, [1.] As an act of prudence and discretion. Christ was engaged all day in
public work, and he would not interrupt him then, nor expect his attendance then,
but observed Christ's hour, and waited on him when he was at leisure. Note, Private
advantages to ourselves and our own families must give way to those that are public.
The greater good must be preferred before the less. Christ had many enemies, and
therefore Nicodemus came to him incognito, lest being known to the chief priests
they should be the more enraged against Christ. [2.] As an act of zeal and
forwardness. Nicodemus was a man of business, and could not spare time all day to
make Christ a visit, and therefore he would rather take time from the diversions of
the evening, or the rest of the night, than not converse with Christ. When others
were sleeping, he was getting knowledge, as David by meditation, Psa_63:6, and
Psa_119:148. Probably it was the very next night after he saw Christ's miracles, and
he would not neglect the first opportunity of pursuing his convictions. He knew not
how soon Christ might leave the town, nor what might happen betwixt that and
another feast, and therefore would lose no time. In the night his converse with Christ
would be more free, and less liable to disturbance. These were Noctes Christianae -
Christian nights, much more instructive than the Noctes Atticae - Attic nights. Or,
[3.] As an act of fear and cowardice. He was afraid, or ashamed, to be seen with
Christ, and therefore came in the night. When religion is out of fashion, there are
many Nicodemites, especially among the rulers, who have a better affection to Christ
and his religion than they would be known to have. But observe, First, Though he
came by night, Christ bade him welcome, accepted his integrity, and pardoned his
infirmity; he considered his temper, which perhaps was timorous, and the
temptation he was in from his place and office; and hereby taught his ministers to
become all things to all men, and to encourage good beginnings, though weak. Paul
preached privately to those of reputation, Gal_2:2. Secondly, Though now he came
by night, yet afterwards, when there was occasion, he owned Christ publicly, Joh_
7:50; Joh_19:39. The grace which is at first but a grain of mustard-seed may grow to
be a great tree.
2. What he said. He did not come to talk with Christ about politics and state-affairs
(though he was a ruler), but about the concerns of his own soul and its salvation,
and, without circumlocution, comes immediately to the business; he calls Christ
Rabbi, which signifies a great man; see Isa_19:20. He shall send them a Saviour,
25

and a great one; a Saviour and a rabbi, so the word is. There are hopes of those who
have a respect for Christ, and think and speak honourably of him. He tells Christ how
far he had attained: We know that thou art a teacher. Observe, (1.) His assertion
concerning Christ: Thou art a teacher come from God; not educated nor ordained by
men, as other teachers, but supported with divine inspiration and divine authority.
He that was to be the sovereign Ruler came first to be a teacher; for he would rule
with reason, not with rigour, by the power of truth, not of the sword. The world lay in
ignorance and mistake; the Jewish teachers were corrupt, and caused them to err: It
is time for the Lord to work. He came a teacher from God, from God as the Father of
mercies, in pity to a dark deceived world; from God as the Father of lights and
fountain of truth, all the light and truth upon which we may venture our souls. (2.)
His assurance of it: We know, not only I, but others; so he took it for granted, the
thing being so plain and self-evident. Perhaps he knew that there were divers of the
Pharisees and rulers with whom he conversed that were under the same convictions,
but had not the grace to own it. Or, we may suppose that he speaks in the plural
number (We know) because he brought with him one or more of his friends and
pupils, to receive instructions from Christ, knowing them to be of common concern.
“Master,” saith he, “we come with a desire to be taught, to be thy scholars, for we are
fully satisfied thou art a divine teacher.” (3.) The ground of this assurance: No man
can do those miracles that thou doest, except God be with him. Here, [1.] We are
assured of the truth of Christ's miracles, and that they were not counterfeit. Here was
Nicodemus, a judicious, sensible, inquisitive man, one that had all the reason and
opportunity imaginable to examine them, so fully satisfied that they were real
miracles that he was wrought upon by them to go contrary to his interest, and to the
stream of those of his own rank, who were prejudiced against Christ. [2.] We are
directed what inference to draw from Christ's miracles: Therefore we are to receive
him as a teacher come from God. His miracles were his credentials. The course of
nature could not be altered but by the power of the God of nature, who, we are sure,
is the God of truth and goodness, and would never set his seal to a lie or a cheat.
JAMIESON, "came to Jesus by night — One of those superficial “believers”
mentioned in Joh_2:23, Joh_2:24, yet inwardly craving further satisfaction,
Nicodemus comes to Jesus in quest of it, but comes “by night” (see Joh_19:38, Joh_
19:39; Joh_12:42); he avows his conviction that He was
come from God — an expression never applied to a merely human messenger,
and probably meaning more here - but only as “a teacher,” and in His miracles he
sees a proof merely that “God is with Him.” Thus, while unable to repress his
convictions, he is afraid of committing himself too far.
CALVIN, "2.He came to Jesus by night. From the circumstance of his coming by
night we infer that his timidity was excessive; for his eyes were dazzled, as it
were, by the splendor of his own greatness and reputation. (55) Perhaps too he
was hindered by shame, for ambitious men think that their reputation is utterly
ruined, if they have once descended from the dignity of teachers to the rank of
scholars; and he was unquestionably puffed up with a foolish opinion of his
knowledge. In short, as he had a high opinion of himself, he was unwilling to lose
any part of his elevation. And yet there appears in him some seed of piety; for
hearing that a Prophet of God had appeared, he does not despise or spurn the
doctrine which has been brought from heaven, and is moved by some desire to
obtain it, — a desire which sprung from nothing else than fear and reverence for
26

God. Many are tickled by an idle curiosity to inquire eagerly about any thing
that is new, but there is no reason to doubt that it was religious principle and
conscientious feeling that excited in Nicodemus the desire to gain a more intimate
knowledge of the doctrine of Christ. And although that seed remained long
concealed and apparently dead, yet after the death of Christ it yielded fruit, such
as no man would ever have expected, (John 19:39.)
Rabbi, we know. The meaning of these words is, “Master, we know that thou art
come to be a teacher. ” But as learned men, at that time, were generally called
Masters, Nicodemus first salutes Christ according to custom, and gives him the
ordinary designation, Rabbi, (which means Master, (56)) and afterwards
declares that he was sent by God to perform the office of a Master. And on this
principle depends all the authority of the teachers in the Church; for as it is only
from the word of God that we must learn wisdom, we ought not to listen to any
other persons than those by whose mouth God speaks. And it ought to be
observed, that though religion was greatly corrupted and almost destroyed
among the Jews, still they always held this principle, that no man was a lawful
teacher, unless he had been sent by God. But as there are none who more
haughtily and more daringly boast of having been sent by God than the false
prophets do, we need discernment in this case for trying the spirits. Accordingly
Nicodemus adds:
For no man can do the signs which thou doest, unless God be with him. It is
evident, he says, that Christ has been sent by God, because God displays his
power in him so illustriously, that it cannot be denied that God is with him He
takes for granted that God is not accustomed to work but by his ministers, so as
to seal the office which he has entrusted to them. And he had good grounds for
thinking so, because God always intended that miracles should be seals of his
doctrine. Justly therefore does he make God the sole Author of miracles, when he
says that no man can do these signs, unless God be with him; for what he says
amounts to a declaration that miracles are not performed by the arm of man, but
that the power of God reigns, and is illustriously displayed in them. In a word, as
miracles have a twofold advantage, to prepare the mind for faith, and, when it
has been formed by the word, to confirm it still more, Nicodemus had profited
aright in the former part, because by miracles he recognizes Christ as a true
prophet of God.
Yet his argument appears not to be conclusive; for since the false prophets
deceive the ignorant by their impostures as fully as if they had proved by true
signs that they are the ministers of God, what difference will there be between
truth and falsehood, if faith depends on miracles? Nay, Moses expressly says that
God employs this method to try if we love him, (Deuteronomy 13:3.) We know
also, the warning of Christ, (Matthew 24:14,) and of Paul, (2 Thessalonians 2:9,)
that believers ought to beware of lying signs, by which Anti-Christ dazzles the
eyes of many. I answer, God may justly permit this to be done, that those who
deserve it may be deceived by the enchantments of Satan. But I say that this does
not hinder the elect from perceiving in miracles the power of God, which is to
them an undoubted confirmation of true and sound doctrine. Thus, Paul boasts
that his apostleship was confirmed by signs, and wonders, and mighty deeds, (2
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Corinthians 12:12.) To whatever extent Satan may, like an ape, counterfeit the
works of God in the dark, yet when the eyes are opened and the light of spiritual
wisdom shines, miracles are a sufficiently powerful attestation of the presence of
God, as Nicodemus here declares it to be.
LIGHTFOOT, "2. The same came to Jesus by night, and said unto him, Rabbi,
we know that thou art a teacher come from God: for no man can do these
miracles that thou doest, except God be with him.
[We know.] It may be a question whether Nicodemus, using the plural number
[we know], does by that seem to own that the whole Sanhedrim (of which himself
was a member) acknowledge the same thing. I am apt to think the fathers of the
Sanhedrim could not well tell how indeed to deny it: which will be more largely
discussed upon chapter 11:48. But we know may either be the plural or the
singular, which in the first person is most commonly used in all languages. Or
else, we know, may signify as much as, it is commonly owned and acknowledged.
[Thou art a teacher come from God.] Nicodemus seems to have reference to the
long cessation of prophecy which had not been known in that nation for above
four hundred years now past; in which space of time there had been no masters
or teachers of the people instituted but by men and the imposition of hands; nor
had there in that appeared any one person that would pretend to teach them by a
spirit of prophecy:--But we see that thou art a teacher sent from God.
MACLAREN, "TEACHER OR SAVIOUR?
The connection in which the Evangelist introduces the story of Nicodemus throws
great light on the aspect under which we are to regard it. He has just been saying that
upon our Lord’s first visit to Jerusalem at the Passover there was a considerable
amount of interest excited, and a kind of imperfect faith in Him drawn out, based
solely on His miracles. He adds that this faith was regarded by Christ as unreliable;
and he goes on to explain that our Lord exercised great reserve in His dealings with
the persons who professed it, for the reason that ‘He knew all men, and needed not
that any should testify of man, for He knew what was in man.’
Now, if you note that reiteration of the word ‘man,’ you will understand the
description which is given of the person who is next introduced. ‘He knew what was
in man. There was a man of the Pharisees named Nicodemus, a ruler of the Jews.’ It
would have been enough to have said, ‘There was a Pharisee.’ When John says ‘a man
of the Pharisees,’ he is not merely carried away by the echo in his ears of his own last
words, but it is as if he had said, ‘Now, here is one illustration of the sort of thing that
I have been speaking about; one specimen of an imperfect faith built upon miracles;
and one illustration of the way in which Jesus Christ dealt with it.’
Nicodemus was ‘a Pharisee.’ That tells us the school to which he belonged, and the
general drift of his thought. He was ‘a ruler of the Jews.’ That tells us that he held an
official position in the supreme court of the nation, to which the Romans had left
some considerable shadow of power in ecclesiastical matters. And this man comes to
Christ and acknowledges Him. Christ deals with him in a very suggestive fashion. His
confession, and the way in which our Lord received it, are what I desire to consider
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briefly in this sermon.
I. Note then, first, this imperfect confession.
Everything about it, pretty nearly, is wrong. ‘He came to Jesus by night,’ half-
ashamed and wholly afraid of speaking out the conviction that was working in him.
He was a man in position. He could not compromise himself in the eyes of his co-
Sanhedrists. ‘It would be a grave thing for a man like me to be found in converse with
this new Rabbi and apparent Prophet. I must go cautiously, and have regard to my
reputation and my standing in the world; and shall steal to Him by night.’ There is
something wrong with any convictions about Jesus Christ which let themselves be
huddled up in secret. The true apprehension of Him is like a fire in a man’s bones,
that makes him ‘weary of forbearing’ when he locks his lips, and forces him to speak.
If Christians can be dumb, there is something dreadfully wrong with their
Christianity. If they do not regard Jesus Christ in such an aspect as to oblige them to
stand out in the world and say, ‘Whatever anybody says or thinks about it, I am
Christ’s man,’ then be sure that they do not yet know Him as they ought to do.
Nicodemus ‘came to Jesus by night,’ and therein condemned himself. He said,
‘Rabbi, we know.’ There is more than a soupcon of patronage in that. He is giving
Jesus Christ a certificate, duly signed and sealed by Rabbinical authority. He
evidently thinks that it is no small matter that he and some of his fellows should have
been disposed to look with favour upon this new Teacher. And so he comes, if not
patronising the young man, at all events extremely conscious of his own
condescension in recognising Him with his ‘We know.’
Had he the right to speak for any of his colleagues? If so, then at that very early stage
of our Lord’s ministry there was a conviction beginning to work in that body of
ecclesiastics which casts a very lurid light on their subsequent proceedings. It was a
good long while after, when Jesus Christ’s attitude towards them had been a little
more clearly made out than it was at the beginning, that they said officially, ‘As for
this fellow, we know not whence He is.’ They ‘knew’ when He did not seem to be
trenching on their prerogatives, or driving His Ithuriel-spear through their
traditional professions of orthodoxy and punctilious casuistries. But when He trod
on their toes, when He ripped up their pretensions, when He began to show His
antagonism to their formalism and traditionalism, then they did not know where He
came from. And there are many of us who are very polite to Jesus Christ as long as
He does not interfere with us, and who begin to doubt His authority when He begins
to rebuke our sins.
The man that said ‘We know,’ and then proceeded to tell Christ the grounds upon
which He was accepted by him, was not in the position which becomes sinful men
drawing near to their Saviour. ‘We know that Thou art a Teacher’-contrast that, with
its ring of complacency, and, if not superior, at least co-ordinate, authority, with
‘Jesus! Master! have mercy on me,’ or with ‘Lord! save or I perish,’ and you get the
difference between the way in which a formalist, conceited of his knowledge, and a
poor, perishing sinner, conscious of his ignorance and need, go to the Saviour.
Further, this imperfect confession was of secondary value, because it was built
altogether upon miraculous evidence. Now, there has been a great deal of
exaggeration about the value of the evidence of miracle. The undue elevation to
which it was lifted in the apologetic literature of the eighteenth century, when it was
almost made out as if there was no other proof that Jesus came from God than that
He wrought miracles, has naturally led, in this generation and in the last one, to an
equally exaggerated undervaluing of its worth. Jesus Christ did appeal to signs; He
did also most distinctly place faith that rested merely upon miracle as second best;
when He said, for instance, ‘If ye believe not Me, yet believe the works.’ Nicodemus
29

says, ‘We know that Thou art a Teacher sent from God, because no man can do these
miracles except God be with him.’ Ah! Nicodemus! did not the substance of the
teaching reveal the source of the teaching even more completely than the miracles
that accompanied it? Surely, if I may use an old illustration, the bell that rings in to
the sermon (which is the miracles) is less conclusive as to the divine source of the
teaching than is the sermon itself. Christ Himself is His own best evidence, and His
words shine in their own light, and need no signs in order to authenticate their
source. The signs are there, and are precious in my eyes less as credentials of His
authority than as revelations of His character and His work. They are wonders; that
is much. They are proofs; as I believe. But, high above both of these characteristics,
they are signs of the spiritual work that He does, and manifestations of His
redeeming power. And so a faith that had no ears for the ring of the divine voice in
the words, and no eyes for the beauty and perfection of the character, was vulgar and
low and unreliable, inasmuch as it could give no better reason for itself than that
Jesus had wrought miracles,
I need not remind you of how noticeable it is that at this very early stage in our Lord’s
ministry there were a sufficient number of miracles done to be qualified by the
Evangelist as ‘many,’ and to have been a very powerful factor in bringing about this
real, though imperfect, faith. John has only told us of one miracle prior to this; and
the other Evangelists do not touch upon these early days of our Lord’s ministry at all.
So that we are to think of a whole series of works of power and supernatural grace
which have found no record in these short narratives. How much more Jesus Christ
was, and did, and said, than any book can ever tell! These are but parts of His ways; a
whisper of His power. The fulness of it remains unrevealed after all revelation.
But the central deficiency of this confession lies in the altogether inadequate
conception of Jesus Christ and His work which it embodies. ‘We know that Thou art
a Teacher, a miracle-worker, a man sent from God, and in communion with Him.’
These are large recognitions, far too large to be spoken of any but a select few of the
sons of men. But they fall miserably beneath the grandeur, and do not even approach
within sight of the central characteristic, of Christ and of His work. Nicodemus is the
type of large numbers of men nowadays. All the people that have a kind of loose,
superficial connection with Christianity re-echo substantially his words. They
compliment Jesus Christ out of His divinity and out of His redeeming work, and
seem to think that they are rather conferring an honour upon Christianity when they
condescend to say, ‘We, the learned pundits of literature; we, the arbiters of taste;
we, the guides of opinion; we, the writers in newspapers and magazines and
periodicals; we, the leaders in social and philanthropic movements-we recognise that
Thou art a Teacher.’ Yes, brethren, and the recognition is utterly inadequate to the
facts of the case, and is insult, and not recognition.
II. Let me ask you to look now, in the next place, at the way in which
Jesus Christ deals with this imperfect confession.
It was a great thing for a young Rabbi from Nazareth, who had no certificate from the
authorities, to find an opening thus into the very centre of the Sanhedrim. There is
nothing in life, to an ardent young soul, at the beginning of his career-especially if he
feels that he has a burden laid upon him to deliver to his fellows-half so sweet as the
early recognition by some man of wisdom and weight and influence, that he too is a
messenger from God. In later years praise and acknowledgment cloy. And one might
have expected some passing word from the Master that would have expressed such a
feeling as that, if He had been only a young Teacher seeking for recognition. I
remember that in that strange medley of beauty and absurdity, the Koran,
somewhere or other, there is an outpouring of Mahomet’s heart about the
blessedness of his first finding a soul that would believe in him. And it is strange that
30

Jesus Christ had no more welcome for this man than the story tells that He had. For
He meets him without a word of encouragement; without a word that seemed to
recognise even a growing and a groping confidence, and yet He would not ‘quench
the smoking flax.’ Yes! sometimes the kindest way to deal with an imperfect
conception is to show unsparingly why it is imperfect; and sometimes the apparent
repelling of a partial faith is truly the drawing to Himself by the Christ of the man,
though his faith be not approved.
So, notice how our Lord meets the imperfections of this acknowledgment. He begins
by pointing out what is the deepest and universal need of men. Nicodemus had said,
‘Rabbi, we know that Thou art a Teacher come from God.’ And Christ says, ‘Verily,
verily, I say unto you, ye must be born again.’ What has that to do with Nicodemus’s
acknowledgment? Apparently nothing; really everything. For, if you will think for a
moment, you will see how it meets it precisely, and forces the Rabbi to deepen his
conception of the Lord. The first thing that you and I want, for our participation in
the Kingdom of God, is a radical out-and-out change in our whole character and
nature. ‘Ye must be born again’; now, whatever more that means, it means, at all
events, this-a thorough-going renovation and metamorphosis of a man’s nature, as
the sorest need that the world and all the individuals that make up the world have.
The deepest ground of that necessity lies in the fact of sin. Brother, we can only verify
our Lord’s assertion by honestly searching the depths of our own hearts, and looking
at ourselves in the light of God. Think what is meant when we say, ‘He is Light, and
in Him is no darkness at all.’ Think of that absolute purity, that, to us, awful aversion
from all that is evil, from all that is sinful. Think of what sort of men they must be
who can see the Lord. And then look at yourself. Are we fit to pass that threshold?
Are we fit to gaze into that Face? Is it possible that we should have fellowship with
Him? Oh, brethren, if we rightly meditate upon two facts, the holiness of God and
our own characters, I think we shall feel that Jesus Christ has truly stated the case
when He says, ‘Ye must be born again.’ Unless you and I can get ourselves radically
changed, there is no Heaven for us; there is no fellowship with God for us. We must
stand before Him, and feel that a great gulf is fixed between us and Him.
And so when a man comes with his poor little ‘Thou art a Teacher,’ no words are
wanted in order to set in glaring light the utter inadequacy of such a conception as
that. What the world wants is not a Teacher, it is a Life-giver. What men want is not
to be told the truth; they know it already. What they want is not to be told their duty;
they know that too. What they want is some power that shall turn them clean round.
And what each of us wants before we can see the Lord is that, if it may be, something
shall lay hold of us, and utterly change our natures, and express from our hearts the
black drop that lies there tainting everything.
Now, this necessity is met in Jesus Christ. For there were two ‘musts’ in His talk with
Nicodemus, and both of them bore directly on the one purpose of deepening
Nicodemus’s inadequate conception of what He was and what He did. He said, ‘Ye
must be born again,’ in order that his hearer, and we, might lay to heart this, that we
need something more than a Teacher, even a Life-giver; and He said, ‘The Son of
Man must be lifted up,’ in order that we might all know that in Him the necessity is
met, and that the Son of Man, who came down from Heaven, and is in Heaven, even
whilst He is on earth, is the sole ladder by which men can ascend into Heaven and
gaze upon God.
Thus it is Christ’s work as Redeemer, Christ’s sacrifice on the Cross, Christ’s power as
bringing to the world a new and holy life, and breathing it into all that trust in Him,
which make the very centre of His work. Set by the side of that this other, ‘Thou art a
Teacher sent from God.’ Ah, brethren, that will not do; it will not do for you and me!
31

John 3 commentary

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John 3 commentary