John 3:1

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; 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.

Rabbi, we know that thou art a teacher come from God ... The words "we know" indicate the profound effect which the mighty signs of Jesus had produced in the very 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.