John 3:2

John 3:2 . οὗτος ἦλθε πρὸς αὐτὸν . The pronoun instead of the name Jesus, as Holtzmann remarks, shows the close connection with the closing verses of the last chapter. Nicodemus came to the fountain head, dissatisfied with the way in which his colleagues were dealing with Jesus, and resolved to judge for himself. Nothing could be more hopeful than such a state of mind. When a man says, I will see for myself what Jesus is, not influenced by what other men say; before I sleep I will settle this matter, the result is fairly certain to be good. See chap. John 7:50 , John 19:39 . He came νυκτὸς , certainly with the purpose of secrecy, and yet for a man in his position to come at all was much. No timidity is shown in John 7:50 . In John 19:39 John still identifies him as “he that came to Jesus by night,” but adds “at the first” in contrast to the courage he afterwards showed. Similarly, as Grotius tells us, Euclid of Megara visited Socrates by night when Athens was closed by edict against the Megarians. Modestly and as if not presuming to speak as an individual but as representing a party however small ( John 3:2 ), he says, Ῥαββεί οἴδαμεν ὅτι ἀπὸ θεοῦ ἐλήλυθας διδάσκαλος , “Rabbi, we know that Thou art come from God as a teacher”. We need not see in the words anything either patronising or flattering, but merely the natural first utterance of a man wishing to show the state of his mind. He was convinced that Jesus was a divinely commissioned teacher.

He came to hear what He had to teach. His teaching, in the judgment of Nicodemus, was divinely authenticated by the miracles; but to Nicodemus at any rate the teaching was that for which the miracles existed. They were σημεῖα , and though not recorded, they must have been of a kind to strike a thoughtful mind ταῦτα τὰ σημεῖα ἃ σὺ ποιεῖς , the emphatic pronoun, as if other miracles might not have been so convincing. At the same time the reply of Jesus shows that behind this cautious designation of “teacher” there lay in the mind of Nicodemus a suspicion that this might be the Messiah. Nicodemus may have taken to heart the Baptist’s proclamation. Grotius supposes the conversation is abridged, and that Nicodemus had intimated that he wished to learn something about the kingdom which formed the subject of our Lord’s teaching. “Responsio tacite innuit, quod adjectum a Nicodemo fuerat, nempe, velle se scire, quandoquidem Jesus Regni coelestis inter docendum mentionem saepe faceret, quae ratio esset eo perveniendi.” But with the introduction to this incident ( John 2:23-25 ) in our mind, it seems gratuitous to suppose that part of the conversation is here omitted. Jesus speaks to the intention and mental attitude of His interlocutor rather than to his words. He saw that Nicodemus was conceiving it as a possible thing that these miracles might be the signs of the kingdom; and in this visit of Nicodemus He sees what may be construed into an overture from the Pharisaic party.

To Jesus The best texts substitute πρὸς αὐτὸν, to him. By night Through timidity, fearing to compromise his dignity, and possibly his safety. The fact is noticed again, John 19:39 (see on John 7:50). By night, "when Jewish superstition would keep men at home." He could reach Jesus' apartment without being observed by the other inmates of the house, for an outside stair led to the upper room. Rabbi The teacher of Israel (John 3:10) addresses Jesus by the title applied by his own disciples to himself - my master (see on John 1:38). "We may be sure that a member of the sect that carefully scrutinized the Baptist's credentials (John 1:19-24) would not lightly address Jesus by this title of honor, or acknowledge Him as teacher" (Milligan and Moulton). We know (οἴδαμεν) Assured conviction based on Jesus' miracles (see on John 2:24). Thou art a teacher According to the Greek order, that thou art come from God as teacher. From God These words stand first in the sentence as emphatic. It is from God that thou hast come.

The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a {b} teacher come from God: for no man can do these miracles that thou doest, {c} except God be with him. (b) 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.

2. 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.

He came by night to Christ, not, as some (too charitably) possibly may think, that he might have the freer and less interrupted communion and discourse with him; but either through fear, or possibly shame, being a master in Israel, to be looked upon as a scholar going to learn of another. He saluteth him by the name they usually gave to their teachers, (as we showed, John 1:49 ), and saith, we know, by which he hints to us, that not only he, but others of the Pharisees also, knew that he was a teacher sent from God in a more extraordinary manner; and he giveth the reason of this their knowledge, because of those miraculous operations which he had wrought. God hath his number among all orders and sorts of men; and those that are his shall come unto Christ. There was a weakness in the faith and love of this Nicodemus; (his station amongst the Jews was a great temptation to him); but yet there was a truth of both in him, which further discovered itself, John 7:50 , and more upon Christ’s death, John 19:39 . But here ariseth a greater question, viz. How Nicodemus could conclude that Christ was a teacher sent from God, by his miracles. Answer. It is to be observed, that he doth not say, in the general, that no man does signs or wonders of any kind, unless the power and favour of God be with him.

But he speaks particularly and eminently of those things which Jesus did; they were so great in their nature, so real and solid in their proof, so Divine in the manner of performing them by the empire of his will; so holy in their end, to confirm a doctrine most becoming the wisdom and other glorious attributes of God, and that were the verification of the prophecies concerning the Messiah, whose coming it was foretold should be with miraculous healing benefits; that there was the greatest assurance, that none without the omnipotent hand of God could do them; for it is clear by the light of reason and Scripture, that God will not assist by his almighty power the ministers of Satan, to induce those who sincerely search for truth to believe a lie. The magicians indeed performed divers wonders in Egypt, but they were outdone by Moses, to convince the spectators that he was sent from a power infinitely superior to that of evil spirits. Real miracles, that are contrary to the order and exceed the power of nature, can only be produced by creating power, and are wrought to give credit to those who are sent from God.

2 . we know ] Others are disposed to believe as well as Nicodemus. a teacher come from God ] In the Greek the order is, that Thou art come from God as teacher . We are not sure that ‘come from God’ points to the Messiah, ‘He that should come.’ But if so, we see the timidity of Nicodemus; he begins with an admission of Christ’s Messiahship, and ends with the weak word ‘teacher;’ the Messiah was never thought of as a mere teacher. But ‘come from God’ may only mean divinely sent , as a Prophet ( John 1:6 ), or even less. these miracles ] Better, these signs , as in John 2:11 . except God be with him ] A similarly weak conclusion, shewing timidity: one expects ‘unless he be a Prophet,’ or ‘the Messiah.’