The Bible does not tell us much about Nicodemus, but what it does say is very illuminating. It tells us of the first introduction of Nicodemus to our Lord (John 3:1-21); then of his remark concerning our Lord in the Sanhedrin, which drew upon him the suspicion of his fellow-members (John 7:45-52); and, finally, the never-to-be-forgotten scene when he took part with Joseph of Arimathaea in the burial of our Lord (John 19:38-42). But the little that the Bible does say reveals more to the thoughtful mind than the few words employed would seem to warrant at first sight.
NIGHT
Why did Nicodemus come to the Lord Jesus by night? Was it that a ruler of the Jews might feel it would damage his prestige as a master in Israel, if he were seen asking questions of One, who did not belong to the circle of the chief priests and elders? It may have been so. At any rate his opening remarks to our Lord are very revealing. They show that he had come to the conclusion that our Lord was a Teacher come from God, and as such would rank high for knowledge and truthfulness, and that the miracles our Lord performed confirmed this impression. Nicodemus was evidently searching for light, and came with his questions to our Lord.
But his opening remarks were cut short, for our Lord answered with a startling and revolutionary statement, “Verily, verily, I say to thee, Except a man be born again, he cannot see the kingdom of God” (John 3:3). Two ideas would stand out in his mind as the result of these words. One was that the kingdom of God would be very desirable. The other that to enter into it a new birth was necessary, which to him was a profound mystery. Did it mean that all his advantages and high character as a master in Israel were to go for nothing in this matter? This was the only conclusion he could arrive at from the words of our Lord. They cut the ground completely from under his feet and left him not an inch of natural goodness or worth to stand upon, if he were to enter the kingdom of God. His best of fallen nature would not do for God.
Nicodemus apparently forgot his questions in this problem put forward by our Lord; this great ultimatum, defining in very plain language the terms for entrance into the kingdom of God. At first his response showed that he did not understand what our Lord referred to. Nicodemus was a materialist, and thought of this new birth on the same level as his first birth. How could a man when he is old enter his mother’s womb a second time, and be born? was his question.
Our Lord then expatiated on the theme, informing Nicodemus that new birth was not by natural means, but by water and the Spirit; water answering to the action of the word of life, the word of God, quickening a man’s inner being by the action of the Spirit of God, thus producing this very desirable and necessary new birth.
The tenor of the Apostle Paul’s teaching in the Epistles to the Romans and Galatians amply confirms all this, and is really the unfolding in precise doctrinal teaching of the truth of our Lord’s own words, that that which is born of the flesh is flesh, and that which is born of the Spirit is spirit. The bad and the good, as men speak, are alike condemned root and branch, and nothing but divine life will do for God. Our Lord too shows how the new birth comes by the sovereign action of the Spirit of God, using the illustration of the wind blowing where it lists. Hence one cannot tell from whence it comes, nor whither it goes, and so is every one born of the Spirit.
How much Nicodemus learned that day we do not know. Little did he think when he repaired to our Lord in the secret of darkness with his questions that before long he would have the high honour of assisting in the full light of day in His burial. But we do well to ponder this statement of our Lord as to new birth very deeply, and gather what is to be learned by it.
The great evangelist, George Whitefield, being once asked why he preached so often from the text, “Ye must be born again,” replied, “Because ye MUST be born again.” Could a better answer have been given? It is said that he preached on this theme a thousand times on both sides of the Atlantic.
TWILIGHT
Imagine the scene. The Pharisees and chief priests had sent their officers to apprehend our Lord. The officers returned, but empty-handed. When asked why they had not brought Jesus, their excuse was that never man spake like this Man. His very words so marked Him as God’s Messenger, that they became His protection from arrest. Evidently the Sanhedrin was alarmed. They asked questions, Are ye deceived? Have any of the rulers believed on Him? Not knowing the law the people are cursed.
In face of this antagonistic atmosphere Nicodemus had the boldness to testify that the law does not condemn a man till it hear him; surely a matter of ordinary common justice. But this brought upon Nicodemus the rebuke, “Art thou also of Galilee? Search and look; for out of Galilee arises no prophet.”
Here Nicodemus’ advice brings him under suspicion. He is more in the open than when he first went to Jesus by night. Surely here we see an advance, but he is still in the Sanhedrin, sitting amongst the men, who would have apprehended our Lord.
NOONTIDE
Much had happened since Nicodemus suggested that our Lord should be heard before being condemned. Our Lord had been crucified. The air had been rent with the cries, “Away with Him, away with Him,” coming not only from the throats of the fanatical rabble, but from the lips of polished high priests and scribes. Popular opinion had been strongly against our Lord. In the face of it Peter had denied his Lord, and all the disciples had fled.
In the face of all this opposition we find a wonderful contrast. Isaiah had prophesied long centuries before that our Lord’s body would not be buried along with the thieves, who were crucified with Him, thrown into a common dishonoured grave, but that He would lie with the rich in His death (Isa. 53:9). How was this to be fulfilled?
Two men are raised up of God to fulfil this prophecy. Two secret believers come to the front. Joseph of Arimathaea, a rich man, a possessor of a new tomb in which no dead body had lain, came forward, and with him Nicodemus, also a secret believer, to give reverential burial to our Lord’s body.
The very fierceness of opposition to our Lord moved these secret believers to their very depths, and in the face of a hostile world in full daylight they openly avowed their attachment to Him.
They stood up at a moment when His enemies were still hot in their fanatical opposition. Well might the Lord say of His enemies, “This is your hour, and the power of darkness” (Luke 22:53). Thus in the presence of that fanatical hate, these two disciples in the full light of day, with no secrecy about it, paid their homage to our Lord in the reverent burial of His holy body with the marks upon it of His passion so recently made in hands and feet and side. It was a noble sight, the record of it soothing and comforting to all, who love the Lord. Millions of Christians have blessed their names from that day to this. Is it not a testimony to secret believers, timid disciples, who keep in the shadows, that they should come out boldly into full daylight, and confess their Saviour and Lord?
Is this not a charming biography of a disciple given in fewest words possible? The beginning, NIGHT; further on, TWILIGHT; lastly open confession of an heroic nature; NOONTIDE. No book but the Bible can convey in a few vivid strokes so stimulating a story.