John 3:2

John 3:2. The same came to him by night. Chap. John 19:38-39, seems clearly to show that the motive of Nicodemus in thus coming by night was the same as the cause of Joseph's secret discipleship the ‘fear of the Jews.' That he himself was one of ‘the Jews' only makes this explanation more probable. We cannot doubt that he came alone; whether Jesus also was alone, or whether John or other disciples were present at the interview, we cannot tell.

And said unto him, Rabbi, we know that thou art come from God, a teacher. Every word here is of importance. On Rabbi see the note, chap. John 1:38. We may be sure that a member of the sect that carefully scrutinised the Baptist's credentials (chap. John 1:19-24) would not lightly address Jesus by this title of honour, or acknowledge him as Teacher. But the words ‘Thou art come from God' will appear even more significant, if we keep in mind that the most familiar designation of the Messiah was ‘the coming One,' He that should come. The appearing of the Baptist quickened in the minds of ‘all men'(Luke 3:15) the recollection of God's great promise; and the signs lately wrought by Jesus in Jerusalem may well have excited in the mind of this Pharisee hopes which find a hesitating expression in his words. No ordinary prophet would have been thus acknowledged as one ‘come from God.' At the very least, the confession assigns to Jesus a supreme authority as Teacher. The confession of Nicodemus was made in the name of others besides himself. ‘We know;' others amongst the Pharisees, perhaps already others amongst the rulers (chap. John 12:42), had reached the same point. No doubt the number was but small, too small to make confession easy, or to banish the very natural fear of the Jews which brought Nicodemus to Jesus by night.

For no one can do these signs that thou doest except God be with him. Nicodemus acknowledges the works to be ‘signs'(not so the Jews, chap. John 2:18), and he shows that in him the signs had precisely answered the designed end. The faith indeed which rested on these alone was imperfect, but it was faith; more could be gained; the faith could be educated, raised higher, and made more complete. How truly this faith has been educated will be shown when (chap. John 19:39) it shall come forth in honour of that crucified Redeemer who is here to be proclaimed (John 3:14). Such education, however, can be effected only by the word of Jesus, leading to fellowship with Himself. For this word Nicodemus now comes. In reading the following verses we must bear in mind that, as Jesus would train and strengthen the faith of Nicodemus, it is the weak side of this faith that is kept in view; but the Saviour's acceptance of the faith as real is plainly to be seen in the openness and unreservedness of the teaching He vouchsafes. Many have pointed out the contrast between this discourse and those related in the other Gospels; but had there been no difference between discourses delivered to the half-instructed excitable multitudes of Galilee and those intended for a ‘teacher of Israel,' the apparent agreement would have been a discord which no argument could explain away (see Introduction).