Quotes & Notes on:
John 3:2
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John Wesley's Notes:
The same came-Through desire; but by night-Through shame: We
know-Even we rulers and Pharisees.
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Treasury of Scripture
Knowledge:
* came. Joh 7:50; 12:42; 19:38,39; Jg 6:27; Isa 51:7; Php 1:14
* Rabbi. Joh 3:26; 1:38; 20:16
* we know. Mt 22:16; Mr 12:14
* for. Joh 5:36; 7:31; 9:16,30-33; 11:47; 12:37; 15:24; Ac 2:22; 4:16,17
Ac 10:38
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Adam Clarke's Commentary:
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
, 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 , 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.
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Family Bible Notes:
(No comment on this verse).
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1599 Geneva Bible Notes:
We know that you are sent from God to teach
us. (c) But he in whom some part of the excellency of God appears. And
if Nicodemus had rightly known Christ, he would not only have said that
God was with him, but in him, as Paul does in 2Co 1:19.
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People's New Testament
Commentary:
The same came to Jesus by night. He probably chose the night in
order to escape observation. He did not dare encounter the hostility of
the priests, filled with rage over the cleansing of the temple, and yet
he wished to know more of one whom he believed to be sent from God.
Rabbi, we know that thou art a teacher come from God. Nicodemus
confesses, not only his belief, but that of his fellow Pharisees and
rulers. The miracles of Jesus convinced them, even if they would not
admit it, that he was a teacher sent from God. He came for information,
and Jesus recognized it in what follows.
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Robertson's Word Pictures:
The same (houtos). "This one." By night (nuktos). Genitive
of time. That he came at all is remarkable, not because there was any
danger as was true at a later period, but because of his own prominence.
He wished to avoid comment by other members of the Sanhedrin and others.
Jesus had already provoked the opposition of the ecclesiastics by his
assumption of Messianic authority over the temple. There is no ground
for assigning this incident to a later period, for it suits perfectly
here. Jesus was already in the public eye (Joh 2:23) and the interest of
Nicodemus was real and yet he wished to be cautious. Rabbi (Rabbei). See
on Joh 1:38. Technically Jesus was not an acknowledged Rabbi of the
schools, but Nicodemus does recognize him as such and calls him "My
Master" just as Andrew and John did (Joh 1:38). It was a long step for
Nicodemus as a Pharisee to take, for the Pharisees had closely
scrutinized the credentials of the Baptist in Joh 1:19-24 (Milligan and
Moulton's Comm.). We know (oidamen). Second perfect indicative first
person plural. He seems to speak for others of his class as the blind
man does in Joh 9:31. Westcott thinks that Nicodemus has been influenced
partly by the report of the commission sent to the Baptist (Joh
1:19-27). Thou art a teacher come from God (apo theou elêluthas
didaskalos). "Thou hast come from God as a teacher." Second perfect
active indicative of erchomai and predicative nominative didaskalos.
This is the explanation of Nicodemus for coming to Jesus, obscure
Galilean peasant as he seemed, evidence that satisfied one of the
leaders in Pharisaism. Can do (dunatai poiein). "Can go on doing"
(present active infinitive of poieô and so linear). These signs that
thou doest (tauta ta sêmeia ha su poieis). Those mentioned in Joh 2:23
that convinced so many in the crowd and that now appeal to the scholar.
Note su (thou) as quite out of the ordinary. The scorn of Jesus by the
rulers held many back to the end (Joh 12:42), but Nicodemus dares to
feel his way. Except God be with him (ean mê êi ho theos met' autou).
Condition of the third class, presented as a probability, not as a
definite fact. He wanted to know more of the teaching accredited thus by
God. Jesus went about doing good because God was with him, Peter says (
Ac 10:38).
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Albert Barnes'
Commentary:
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 farther 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 favourable
opportunity for teaching such men the nature of personal religion 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 (Ga 2:2), "privately
to them which are of reputations;" 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 Sanhedrim, 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 favour the Lord Jesus, it might provoke
more opposition against him and endanger his life. As 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. 1Co 13:4-7. We may
learn here,
1st. That our Saviour, though engaged during the day, did not 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.
2nd. 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 religious excitement they should make
inquiry. At Jerusalem, at the time referred to here, there was great
solicitude. Many believed on Jesus. He wrought miracles, and preached,
and many were converted. There was what would now be called a revival
off 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 Barnes for Joh 1:38. Our Saviour forbade his disciples to
wear that title (See Barnes for Joh 1:38), 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 wrought 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 not work a miracle in attestation of a
falsehood or to give 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.
{b} "for no man" Joh 9:16,33; Ac 2:22
{c} "God be with him" Ac 10:38
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Jamieson-Faussett Brown:
came to Jesus by night--One of those superficial "believers" mentioned
in Joh 2:23,24, yet inwardly craving further satisfaction, Nicodemus
comes to Jesus in quest of it, but comes "by night" (see Joh 19:38,39;
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.
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Spurgeon Commentary:
Perhaps he came by night because he would make private inquiries before
he committed himself to the new teacher. Jesus did not refuse him a
midnight audience, and Nicodemus came to him in courteous and candid
spirit.
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William Burkitt's Notes:
(No comment on this verse).
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Matthew Henry's Concise
Commentary:
When he came: He came to Jesus by night. Observe,
2a1) 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
skillful faithful ministers about the affairs of our souls would be of
great use to us, Mal 2:7.
2a2) He made this address by night, which may be considered,
2a2a) 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.
2a2b) 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, Ps
63:6; 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,
2a2c) 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, Ga 2:2. Secondly,
Though now he came by night, yet afterwards, when there was occasion, he
owned Christ publicly, Joh 7:50; 19:39. The grace which is at first but
a grain of mustard seed may grow to be a great tree.
2b) 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; Isa
19:20. He shall send them a Saviour, 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,
2b1) 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.
2b2) 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.''
2b3) The ground of this assurance: No man can do those miracles that
thou doest, except God be with him. Here,
2b3a) 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.
2b3b) 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.
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The Fourfold Gospel:
Nicodemus is mentioned only by John. His character is marked by a
prudence amounting almost to timidity. At Joh 7:50-52 he defends Jesus,
but without committing himself as in any way interested in him: at Joh
19:38,39 he brought spices for the body of Jesus, but only after Joseph
of Arimathaea had secured the body. Nicodemus was a ruler, or a member
of the Sanhedrin.
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