John 3:1

John 3:1. And there was a man of the Pharisees, named Nicodemus, a ruler of the Jews. That this verse does not begin a new section is clearly shown by the first word ‘And,' which links it with the last chapter; another indication of the same kind is seen when the true reading is restored in John 3:2 (‘to Him ‘for' to Jesus'). A closer examination will show that the connection thus suggested is really very close and important. In chap. John 2:24-25, a very marked emphasis is laid on ‘man;' the same word and thought are taken up in this verse. John 3:2 of this chapter brings before us a belief agreeing in nature and ground with that spoken of in chap. John 2:23-24. The last thought of chap. 2 is powerfully illustrated by the answers which Jesus returns to the thoughts of Nicodemus. Clearly, then, John means us to understand that out of the many who ‘believed in the name' of Jesus was one deserving of special attention, not merely as representing a higher class and special culture, but chiefly because, brought by the signs to a degree of faith, he was desirous of knowing more; and our Lord's dealings with Nicodemus show how He sought to lead all who were so prepared to a deeper knowledge and higher faith. The name Nicodemus is found in the Talmud, as a Hebrew surname borne by a Jew, a disciple of Jesus, whose true name was Bonai. There is nothing to show that the persons are identical, and on the whole it is more probable that they are not. It is most natural to regard the name Nicodemus as Greek, not Hebrew; compare ‘Philip' (chap. John 1:43). Nicodemus is described as a Pharisee (see notes on chaps, John 1:24; John 7:32), and as ‘a ruler of the Jews,' i.e., a member of the Sanhedrin (comp. chap. John 7:50), the great council of seventy-one which held supreme power over the whole nation. In other passages John uses ‘ruler' in this sense (see John 7:26; John 7:48; John 12:42); here only does he join with it the words ‘of the Jews.' The added words (see chap. John 1:19) show that Nicodemus stood connected with that body which was ever present to John's thought as the assemblage of those who represented the self-seeking and formalism which Jesus came to subvert. The elements of hostility already existed, though the open conflict had not yet begun (see chap. John 2:18). It is not easy always to define the relation between ‘the Pharisees ‘and' the Jews,' as the two terms are used by John; for under the latter designation the leaders of the Pharisees would certainly be included. The former perhaps usually brings into prominence teaching and principles; the latter points rather to external action. The Pharisees took alarm at the new doctrine, the Jews resented the new authority. Nicodemus is not free from the externalism and prejudices of his class, but his candour and his faith stand out in wonderful contrast to the general spirit evinced by the Pharisees and the Jews.