Nicodemus, a Hesitant Follower

JOHN 3:1-10

IN THE caption of today’s study Nicodemus is referred to as a “hesitant follower” of the Master, which probably represents a fairly accurate appraisal of this Jewish ruler. This viewpoint, however, is based largely on the fact that he went to Jesus by night; although there could have been reasons for this other than his desire to avoid unfavorable publicity. True, Nicodemus did not become a full time follower of Jesus, but he was not called to be one of the Twelve, and these, after all, were the only ones who were with the Master continuously in his day by day ministry.

The Apostle Paul speaks of five hundred “brethren” to whom Jesus appeared after his resurrection (I Cor. 15:6), but the names of very few of these are mentioned in the Gospels. The fact that the name of Nicodemus gets into the record on three occasions might indicate that he did not conceal the fact of his belief in Jesus as much as some may have supposed. On one occasion he came to an indirect defense of Jesus before his fellow Pharisees (John 7:51); and after Jesus was crucified he co-operated with Joseph of Arimathea in embalming the body and finding a place for burial.—John 19:39

Our lesson introduces Nicodemus as a religious ruler, one therefore who “sat in Moses’ seat” as a representative of God. This ruling class of the Jews, however, was about to be set aside, for the King in a new government had come to begin the work of calling and preparing a new ruling class; those, that is, who would be associated with him as kings in the kingdom of God. Nicodemus confessed to the Master that he believed him to be a teacher sent by God, but this was not enough. Jesus was more than this—he was the Messiah, the King, whom Jehovah, the God of Israel, had promised to send.

Jesus’ mission was not to become just another teacher in Israel, to be an associate of the religious rulers of the nation, of which Nicodemus was one. He also made it plain to Nicodemus that the rulers of Israel were not the real kingdom of God, and that the regime of which he was a part could not be reshaped to form that kingdom. If Nicodemus wanted to be a co-ruler in the real kingdom of God, more would be needed than simply to receive instructions from “a teacher sent by God.” “Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God.”—vs. 3

In the 15th verse of this chapter Jesus explains that “whosoever believeth in him should not perish,” that they will have everlasting life. It is not necessary to be “born again” in order to receive life through the redemptive work of Christ. This is essential only for those who will participate with him as co-rulers in his kingdom. Clarity of understanding in our study of the Bible is possible only by recognizing this difference between the rulers in the kingdom of God and the subjects who will be blessed under its rulership.

Jesus further explained to Nicodemus that “that which is born of the flesh is flesh,” while “that which is born of the Spirit is spirit.” This, at the same time, indicates why it is necessary to be “born again” in order to see, or be in the kingdom of God, for Paul explains that “flesh and blood cannot inherit” that kingdom. (I Cor. 15:50) The Spirit-born are no longer fleshly beings, but spirit beings, and it is only such who inherit the kingdom.

In an endeavor to convey to Nicodemus the fundamental change of nature involved in being “born again,” Jesus used the wind as an illustration, particularly its power and invisibility—“So is every one that is born of the Spirit.” Obviously, no such change as this occurs at the time of conversion, so to say that one is then born again is not in keeping with the facts.

It is true, however, that there is the beginning of a new life when a consecrated believer is accepted by God and given his Spirit. Peter speaks of this as being “begotten again unto a lively hope.” In the Greek, the word gennao is used interchangeably to describe both begetting and birth, and the meaning has to be determined by the context. This word is translated “begat” thirty-nine times in Matthew, chapter 1, and properly so; but it is also properly translated “born” in Jesus’ statement to Nicodemus, “Ye must be born again,” for here the full birth of the new life is clearly what Jesus had in mind.

For clarity of expression, and to appreciate more fully the wonderful harmony of the Scriptures which deal with this topic, it is best to refer to that which occurs at genuine conversion as the “begetting” of the Spirit. Then, of course, there is the nourishing and growth of the new life, and finally, in the resurrection, its birth. That fully born new creature will be able, as Jesus explained, to come and go as the wind, invisible to human eyes, but capable of exercising tremendous power. In this we have the example of Jesus after his resurrection.

JOHN 7:45-52

WHEN, as a result of Jesus’ miracles and his masterful teachings, the people began to get the thought and express it, that he must be the promised Messiah, “the Pharisees and the chief priests sent officers to take him.” (John 7:32) But when these officers returned without Jesus, the Pharisees wanted to know why. The officers were quite candid in their reply. They said, “Never man spake like this man.” (vs. 46) They had been almost, if not quite, persuaded that Jesus was the Messiah, and if he were, they wanted no part in arresting him.

This did not please the Pharisees, and they said to the officers, “Are ye also deceived?” “Have any of the rulers or of the Pharisees believed on him?” they further inquired. To them this was the real test of genuineness. The common people, as they thought, had little knowledge of the Law and could readily be deceived, but this could not happen with the Pharisees or the rulers.

Nicodemus, a Pharisee and a ruler, was present on this occasion and spoke up, saying, “Doth our Law judge any man, before it hear him, and know what he doeth?” To use a modern expression, they asked for this, for they had raised the question of whether or not any of their class had believed on Jesus. Nicodemus, while not directly avowing his belief, cleverly reminded them that they were not in a position to say, legally, whether he was, or was not the Messiah, for they had not given him a hearing. They were basing their judgment on reports brought to them by others.

Nicodemus may have been a hesitant follower of the Master, but on this occasion he made his influence felt among his associates; and with the knowledge, no doubt, that doing so would put him in an unfavorable light, which it did. They said to him, “Art thou also of Galilee?”

There was a dispute as to whether the Messiah could come out of Galilee, and not Bethlehem, of Judea; and to ask Nicodemus if he also came from Galilee was an insinuation that he must be a friend of Jesus, perhaps even more, a believer. They had asked if any of their group had believed on Jesus, and to their surprise, in the remark of Nicodemus they had the answer that at least one had. It must have been a humiliating experience for them.

QUESTIONS

Why did Nicodemus go to Jesus by night? Is there anything in the Scriptures to indicate necessarily that he was ashamed of Jesus?

What is the difference of requirement between being in the kingdom of God as a ruler, and being a subject of that kingdom?

What does it mean to be “born again”? When does this new birth answer take place?

What did the Pharisees mean when they inquired of Nicodemus, “Art thou also of Galilee”?

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