The Gospel According to John

Biblical Research Monthly
August, 1955
Dr. David L. Cooper
(Installment Seven)

CHRIST AND NICODEMUS

In our studies of the Gospel according to John, we have come to the consideration of chapter 3:1-15. A more important chapter than this one is not to be found within the limits of the Bible. In this passage our Lord went to the very heart of man's existence here and hereafter. We praise God that Nicodemus came to Jesus by night and interviewed him and that Jesus gave us the marvelous message concerning the new birth as it is recorded in this passage.

We saw in our investigation of verses 23-25 of chapter 2 that there was a mighty turning to God on the part of the people in Jerusalem. When Jesus attended the Passover supper, as recorded in chapter 2:13-22, the people of Jerusalem heard things which they had never known before and felt a spiritual power emanating from the presence of Jesus that they had never experienced. They therefore were drawn to Him by the spiritual magnetism of his holy being. We can be certain that Nicodemus was likewise drawn by the same invisible mighty spiritual power.

Nicodemus

We know little about this man who was a member of the Pharisaic Party. To this group most of the religious devout people of the country of Judea belonged. They were what we might call the fundamentalists of that day. At the same time they developed a feeling of self-righteousness and put others to nought who did not agree with them doctrinally. There is always a danger that extreme thinking may develop into a carping critical dead orthodoxy, which sets all others at nought who do not accept the received thinking. There were, however, exceptions to the general rule, as we see by reading the four records of the gospel. We are told that Nicodemus was a ruler of the Jews. This statement means that he was a member of the supreme court, the Jewish Sanhedrin. Those who were members of the Sanhedrin had perfect bodies, humanly speaking, without any mutilation whatsoever. Moreover they had developed an intellectual and spiritual life that was reasonably beyond the bounds of just criticism.

We are told that Nicodemus came to Jesus by night to have an interview with him. The question arises as to why he came by night. Some think that he was afraid of being discovered and of his interest in Jesus becoming known. This interpretation of the reasons motivating him is altogether possible, but there is a more probable explanation of his coming by night. Being a member of the supreme court and having many official duties, and doubtless responsibilities at home, he sought a time when he could be free from interruptions and could have a long uninterrupted interview with the Lord Jesus. This understanding of the situation is more in accord with what we know of him later on, for he with Joseph of Arimathaea went forth boldly and buried the Lord Jesus.

Nicodemus addressed Jesus as "Rabbi," the regular official title of teachers of the Law. Though Jesus had never attended any rabbinical schools, Nicodemus recognized Him as a natural-born teacher who was superior to all others.

Nicodemus, moreover, was of the profound conviction that Jesus was "a teacher come from God." What is the significance of this expression? If we examine the call and commission of Moses as recorded in Exodus, chapter 4, we shall see the meaning of this term. Moses was a man sent by God. The Lord providentially protected Moses, gave him advantages and opportunities in an educational way, and trained and tutored him for the great work which He had for him. At the proper time the Lord appeared to Moses and called him, as we see in the scene of the burning bush. In the sense that he was prepared, equipped, and called by God to do a specific work, he came "from God." The Lord Jesus Christ was likewise "come from God," according to Nicodemus' statement. Though Nicodemus called Christ "Rabbi," identifying Him with the teachers of the Law of his day and time, yet Nicodemus put Christ in a class by Himself, by saying that He was a teacher come from God.

Nicodemus was sincere in addressing Jesus as he did. Of course, he did not know that Christ was the Son of God incarnate. Being limited in his knowledge with reference to Jesus, Nicodemus spoke in the highest terms of which he was capable in addressing Christ. Jesus was a teacher sent from God, but he was more than a teacher. He was God incarnate. One should study carefully the prophecy found in Genesis 3:15, which is enlarged upon and amplified by Isaiah's prophecy in chapter 7:14. As we see in the gospel records, these predictions found their fulfillment in the birth of the Lord Jesus.

Christ

One should study carefully the records regarding the birth of Jesus as set forth in Matthew, chapter 1, and in Luke, chapters 1 and 2. Moreover he should also study most minutely and microscopically Hebrews, chapters 1 and 2. This latter passage presents in the most wonderful way the two sides of the nature of the Lord Jesus.

When Nicodemus complimented Jesus as he did, the latter brushed aside these well-meant words and went to the heart of the question of the hour, namely, the new birth. To Nicodemus the Lord said, "Verily, verily, I say unto thee, Except one be born anew, he cannot see the kingdom of God" (John 3:3). Why did Jesus talk as he did to Nicodemus and employ the phraseology that he used? The kingdom of Israel was co-extensive with the kingdom of God as it existed in Old Testament days—in the dispensation of the Law. See 1 Chronicles 28:4, 5. Nicodemus was in the kingdom of God, as it then existed, by virtue of the fact that his mother and father were of Abrahamic origin. Thus their natural birth put them into the kingdom of God as it existed then. John the Baptist and Christ announced the coming of a new spiritual kingdom. Hence Jesus meant that his natural birth did not avail him anything. What was necessary in order to enter this spiritual kingdom was another birth, a new birth, a birth from above.

Nicodemus could not understand what Jesus meant. Hence he asked Him how a man who was old could enter a second time into his mother's womb and be born again. In reply to this naïve question Jesus said to him, "Except one be born of water and the Spirit, he cannot enter into the kingdom of God" (John 3:5). What is meant by the expression, born of water and the Spirit? Some tell us that the water here referred to can mean nothing but water baptism. They therefore believe, honestly believe, that one cannot possibly be saved unless he is immersed in water. Is that the teaching of Jesus on this occasion? If Jesus was talking about baptism, immersion in water, in this statement, then there is no possibility of anyone's being saved unless he is baptized. If we put this construction upon this verse, we have Jesus contradicting Himself in the fourth chapter. To the woman at the well of Samaria Jesus offered to give "living" water, that would become in her a fountain of water springing up unto eternal life. Obviously in the light of the facts of the context, He was talking about salvation. Jesus assured her that He would give her this "living" water, this salvation, upon the sole condition of her asking for it. She requested it; and, of course, He carried out His promise and saved her because of her faith. He did not require her to be baptized. Clearly, Jesus did not tell Nicodemus that everybody must be baptized in order to be saved and then turn around and break the rule by promising the woman of Samaria salvation apart from her being baptized. In the light of these facts, we cannot believe that to be born of water refers to water baptism. Anyone can be true and faithful to the Greek text and translate this verse as follows, "Except one be born of water, even the Spirit he cannot enter into the kingdom of God."

While John 3:5 does not refer to water baptism, let us not ignore what Jesus said in the great commission. "Go ye therefore, and make disciples of all the nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit: teaching them to observe all things whatsoever I command you: and Lo, I am with you always, even unto the end of the world." This passage is found in Matthew 28:19,20.

Nicodemus was indeed puzzled at the statements of the Lord and asked, "How can these things be?" Our Lord's reply was, Art thou the teacher of Israel, and understandest not these things? Verily, verily, I say unto thee, We speak that which we know, and bear witness of that which we have seen; and ye receive not our witness. If I told you earthly things and ye believe not, how shall ye believe if I tell you heavenly things?" (John 3:10-12). The earthly things to which Jesus here refers are the things that pertain to people's spiritual life here upon this earth in contrast with the spiritual verities and realities in the heavens. If Nicodemus could not comprehend what Jesus meant by the new birth as He explained it to him, he was entirely incapable of understanding any further revelation that Jesus might make concerning spiritual eternal matters.