Nicodemus is best known for his secret conversation with Jesus at night in John 3:1-15, where the most loved bible verse 3:16 comes after.
Nicodemus was a Pharisee (John 3:1) , member of the Jewish ruling council (John 3:1, John 7:50), and Jesus called him a master (“teacher”) of Israel (John 3″10). He was mentioned only in the Gospel of John.
There are certain things that we know about Nicodemus.
(i) Nicodemus must have been wealthy. When Jesus died Nicodemus brought for his body “a mixture of myrrh and aloes about an hundred pound weight” ( John 19:39 ), and only a wealthy man could have brought that.
(ii) Nicodemus was a Pharisee. The Pharisees were a group of Jews who were fastidious in keeping the letter of the Law and often opposed Jesus throughout His ministry.
(iii) Nicodemus was a ruler of the Jews. The word is archon ( Greek #758 ). This is to say that he was a member of the Sanhedrin. The Sanhedrin was a court of seventy members and was the supreme court of the Jews. Of course under the Romans its powers were more limited than once they had been; but they were still extensive. In particular the Sanhedrin had religious jurisdiction over every Jew in the world; and one of its duties was to examine and deal with anyone suspected of being a false prophet. Again it is amazing that Nicodemus should come to Jesus at all.
(iv) It may well be that Nicodemus belonged to a distinguished Jewish family. Away back in 63 B.C. when the Romans and the Jews had been at war, Aristobulus, the Jewish leader, sent a certain Nicodemus as his ambassador to Pompey, the Roman Emperor. Much later in the terrible last days of Jerusalem, the man who negotiated the surrender of the garrison was a certain Gorion, who was the son either of Nicomedes or Nicodemus. It may well be that both these men belonged to the same family as our Nicodemus, and that it was one of the most distinguished families in Jerusalem. If that is true it is amazing that this Jewish aristocrat should come to this homeless prophet who had been the carpenter of Nazareth that he might talk to him about his soul.
nik - ṓ - dē´mus ( Νικόδημος , Nikódēmos ): harisee and a "ruler of the Jews," mentioned only by John. He (1) interviewed Christ at Jerusalem and was taught by Him the doctrine of the New Birth (John 3:1-15 ), (2) defended Him before the Sanhedrin (John 7:50-52 ), and (3) assisted at His burial (John 19:39-42 ).
1. The Interview:
This meeting, which it has been surmised took place in the house of John (John 3:1-15 ), was one of the results of our Lord's ministry at Jerusalem during the first Passover (compare John 3:2 with John 2:23 ). Although Nicodemus had been thus won to believe in the divine nature of Christ's mission, his faith was yet very incomplete in that he believed Him to be inspired only after the fashion of the Old Testament prophets. To this faint-hearted faith corresponded his timidity of action, which displayed itself in his coming "by night," lest he should offend his colleagues in the Sanhedrin and the other hostile Jews (John 3:2 ). In answer to the veiled question which the words of Nicodemus implied, and to convince him of the inadequacy of mere intellectual belief, Christ proclaimed to him the necessity for a spiritual regeneration: "Except one be born anew, he cannot see the kingdom of God" (John 3:3 ). This was interpreted by Nicodemus only in its materialistic sense, and therefore caused him bewilderment and confusion (John 3:4 ). But Christ, as on another occasion when dealing with His questioners on a similar point of doctrine (compare John 6:52 , John 6:53 ), answered his perplexity only by repeating His previous statement (John 3:5 ). He then proceeded to give further explanation. The re-birth is not outward but inward, it is not of the body but of the soul (John 3:6 ). Just as God is the real agent in the birth of the body, so also is He the Creator of the New Spirit; and just as no one knoweth whence cometh the wind, or "whither it goeth," yet all can feel its effects who come under its influence, so is it with the rebirth. Only those who have experienced it as a change in themselves, wrought by the Divine Power, are qualified to judge either of its reality or of its effects (John 3:7 , John 3:8 ). But Nicodemus, since such experience had not yet been his, remained still unenlightened (John 3:9 ). Christ therefore condemned such blindness in one who yet professed to be a teacher of spiritual things (John 3:10 ), and emphasized the reality in His own life of those truths which He had been expounding (John 3:11 ). With this, Christ returned to the problem underlying the first statement of Nicodemus. If Nicodemus cannot believe in "earthly things," i.e. in the New Birth, which, though coming from above, is yet realized in this world, how can he hope to understand "heavenly things," i.e. the deeper mysteries of God's purpose in sending Christ into the world (John 3:12 ), of Christ's Divine sonship (John 3:13 ), of His relationship to the atonement and the salvation of man (John 3:14 ), and of how a living acceptance of and feeding upon Him is in itself Divine life (John 3:15; compare Jn 6:25-65)?
2. The Defense:
The above interview, though apparently fruitless at the time, was not without its effect upon Nicodemus. At the Feast of Tabernacles, when the Sanhedrin was enraged at Christ's proclamation of Himself as the "living water" (John 7:37 , John 7:38 ), Nicodemus was emboldened to stand up in His defense. Yet here also he showed his natural timidity. He made no personal testimony of his faith in Christ, but sought rather to defend Him on a point of Jewish law (John 7:50-52; compare Exodus 23:1; Deuteronomy 1:16 , Deuteronomy 1:17; Deuteronomy 17:6; Deuteronomy 19:15 ).
3. The Burial:
By this open act of reverence Nicodemus at last made public profession of his being of the following of Christ. His wealth enabled him to provide the "mixture of myrrh and aloes, about a hundred pounds," with which the body of Jesus was embalmed (John 19:39 ff).
The Gospel of Nicodemus and other apocryphal works narrate that Nicodemus gave evidence in favor of Christ at the trial before Pilate, that he was deprived of office and banished from Jerusalem by the hostile Jews, and that he was baptized by Peter and John. His remains were said to have been found in a common grave along with those of Gamaliel and Stephen.
Nicodemus is a type of the "well-instructed and thoughtful Jew who looked for the consummation of national hope to follow in the line along which he had himself gone, as being a continuation and not a new beginning" (Westcott). The manner in which the Gospel narrative traces the overcoming of his natural timidity and reluctant faith is in itself a beautiful illustration of the working of the Spirit, of how belief in the Son of Man is in truth a new birth, and the entrance into eternal life.