Now there was a man of the PhariseesThe Pharisees were a prominent religious group in Judaism during the time of Jesus. They were known for their strict adherence to the Law of Moses and the oral traditions. The Pharisees held significant influence over the Jewish people and were often seen as the religious elite. Their focus on the law sometimes led to conflicts with Jesus, who emphasized the spirit of the law over the letter.
named Nicodemus
Nicodemus is introduced as a specific individual, suggesting he was a notable figure. His name is Greek, meaning "victory of the people," which may indicate Hellenistic influences in Jewish society. Nicodemus appears only in the Gospel of John, and his interactions with Jesus are significant for understanding the concept of being "born again."
a leader of the Jews
This phrase indicates Nicodemus held a position of authority, likely as a member of the Sanhedrin, the Jewish ruling council. The Sanhedrin was responsible for religious decisions and had some civil authority under Roman rule. Nicodemus's status as a leader suggests he was well-versed in Jewish law and theology, making his encounter with Jesus particularly noteworthy.
Persons / Places / Events
1.
NicodemusA Pharisee and a member of the Jewish ruling council, the Sanhedrin. He is introduced as a man of influence and authority within the Jewish community. His encounter with Jesus is significant as it represents a bridge between Jewish tradition and the new teachings of Christ.
2.
PhariseesA religious and political group in Judaism known for their strict adherence to the Law of Moses and oral traditions. They were influential in Jewish society and often in opposition to Jesus' teachings.
3.
The JewsIn this context, it refers to the Jewish people, particularly the religious leaders and authorities who were responsible for maintaining the religious and social order.
4.
SanhedrinThe supreme council and tribunal of the Jews during post-exilic times, consisting of 71 members. It had authority over religious and legal matters.
5.
JerusalemWhile not mentioned directly in this verse, the setting of this encounter is likely in or near Jerusalem, where the Sanhedrin would convene.
Teaching Points
Seeking TruthNicodemus' approach to Jesus demonstrates a sincere quest for understanding. As believers, we should seek truth with humility and openness, even if it challenges our preconceived notions.
Courage to QuestionNicodemus, despite his status, comes to Jesus at night, indicating a cautious yet courageous step towards exploring new teachings. We should be willing to question and explore our faith deeply.
The Role of TraditionNicodemus represents the tension between tradition and new revelation. We must discern when tradition supports our faith and when it may hinder our understanding of God's work.
Transformation through EncounterNicodemus' journey with Jesus shows that personal encounters with Christ can lead to transformation. We should seek personal experiences with God that lead to growth and change.
Influence and ResponsibilityAs a leader, Nicodemus had the potential to influence others. We should recognize our own spheres of influence and use them responsibly to share the truth of the Gospel.
Bible Study Questions and Answers
1.What is the meaning of John 3:1?
2.How does Nicodemus' approach to Jesus reflect our own search for truth today?
3.What can we learn from Nicodemus visiting Jesus "at night" about seeking God?
4.How does John 3:1 connect with Proverbs 2:3-5 on seeking wisdom?
5.In what ways can we be more like Nicodemus in our faith journey?
6.How does Nicodemus' story encourage us to ask questions about our faith?
7.What does John 3:1 reveal about Nicodemus' understanding of Jesus' identity and mission?
8.How does John 3:1 set the stage for the concept of being "born again"?
9.Why is Nicodemus' visit to Jesus at night significant in John 3:1?
10.What are the top 10 Lessons from John 3?
11.Can Christians practice their faith secretly?
12.What is the Gospel of Nicodemus?
13.Who was Nicodemus in the Bible?
14.What is the meaning of being born of water and Spirit?What Does John 3:1 Mean
Now there was a man- John moves from crowds to an individual, emphasizing that the Lord deals personally with each soul (John 1:6; 2:25).
- God’s saving work is never lost in the masses; He calls people by name, as with Zacchaeus (Luke 19:5) and the Samaritan woman (John 4:7).
- The wording affirms historical reality; this is a real encounter, not a parable.
of the Pharisees- Nicodemus belongs to the strictest sect of Judaism, known for rigorous devotion to the Law (Acts 26:5;Philippians 3:5).
- Jesus regularly exposed the Pharisees’ reliance on outward righteousness (Matthew 23:13;Luke 18:11).
- His affiliation sets up the lesson that even the most religious moralist must be born again.
named Nicodemus- Scripture names him three times—here, at the council debate (John 7:50), and at Jesus’ burial (John 19:39)—tracing a journey from curiosity to courageous faith.
- His nocturnal visit hints at caution yet shows a heart stirred by the Spirit.
- Bringing seventy-five pounds of spices for Jesus’ body later reveals genuine devotion.
a leader of the Jews- He is a member of the ruling Sanhedrin, respected as “Israel’s teacher” (John 3:10; 7:26).
- High status cannot secure entry into God’s kingdom; Jesus will tell him, “You must be born again” (John 3:3).
- His presence foreshadows other leaders who would believe but fear public confession (John 12:42;Acts 4:5).
summaryJohn 3:1 presents a real, influential, religiously devout man who still needs the new birth. By spotlighting Nicodemus—an individual, a Pharisee, a named seeker, and a national leader—Scripture shows that no amount of morality, learning, or authority can replace personal faith in the Son of God.
III.(1)There was a man.--Read,But there was a man. Our division of chapters breaks the connection, and the omission of the conjunction leads us to think of the visit of Nicodemus as quite distinct from what has gone before; whereas it really rises out of it (comp.John 3:2 withJohn 2:23).
The name Nicodemus was not uncommon among the Jews, but like Stephen, Philip, Jason, etc., was derived from their intercourse with the Greeks. (Comp.e.g., Demosth. 549, 23, and Jos.Ant. xiv. 3, ? 2.) Of this particular Nicodemus, we know with certainty nothing more than is told us in this Gospel (John 7:50;John 19:39). The Talmud mentions a Nakedimon, so called from a miracle performed by him, who was the son of Gorion, and whose real name was Bonai. It also gives the name Bonai as one of the disciples of Jesus. He was one of the three richest Jews when Titus besieged Jerusalem, but his family was reduced to the most abject poverty. So far the Talmud. The inference is that this change of fortune is connected with his becoming a Christian and with the persecution which followed, and he is himself identified with the Nicodemus of the Gospel. We can only say this may be so. The reader who cares for more on the subject will find full references in Lampe, and the extracts from the Talmud translated in Lightfoot. Others may be content to accept this latter writer's conclusion. "It is not worth while to take great pains in a question which is very involved, if we may not also call it useless." (For the "Pharisees," to which sect Nicodemus belonged, comp.John 1:24, andMatthew 3:7.) . . .
Verse 1. -
But there was a man of the Pharisees. Is this narrative introduced, as Baur thinks, to give a specimen of wrongly directed faith, to which Christ did
not entrust himself? and was the evangelist busy at once on his great mission of undervaluing the Jewish parties and nation? Certainly not. We have a clear proof that, in the case of the genuine inquirer, Christ did open His very heart; and to a "ruler of Jews," to a "Pharisee," to a "teacher of Israel," he deigned (because he knew what was in the man, and required nobody's help) to unveil the deepest realities of the kingdom of God and of the salvation of man. Baur is not correct in making Nicodemus out to be a specimen of unbelieving Judaism and unsusceptible Pharisaism, seeing that the later notices of this Sanhedrist show that he became a disciple of Jesus, if secretly, Nicodemus was attracted, as others had been, by the "signs" which Jesus had wrought; but he had gone further and deeper than they, and Jesus "knew it." A controversy has arisen on the point - Did our Lord, by these penetrative glances, manifest his Divine nature, assume a Divine prerogative, or exercise a lofty, penetrative human gift? Westcott, on the philological ground of the contrast in meaning between
γινώσκειν and
εἰδέναι, urges that the former word, used here, represents knowledge acquired by processes of inquiry and perception, as distinct from the latter, which is reserved for absolute and settled knowledge. Godet, on theological grounds, urges that the phrase refers to the human faculty of observation rather than to the Divine prerogative of heart-searching. There are, however, many other indications of this same thought-mastery, which the evangelists appear to regard as proofs of Divine power; so that I think the real significance of the passage is an ascription to Jesus of Divine power. The supernatural in mind, the superhuman mental processes of Jesus, are part of the proof we have that, though he was Man, he created the irresistible impression that he was more than man. Thus Nathanael and Thomas found these to be the most irresistible proofs of the supreme Divine perfections of their Master (cf.
John 1:49;
John 4:17;
John 6:61;
John 11:4, 14;
John 13:11;
John 21:17; and also
Revelation 2:2, 9, 13, etc.). "The man of the Pharisees" furnishes (Godet) a test for determining the authenticity of the narrative. If the lines of the following discourse, which move from the first fundamental conditions of admission into the kingdom of God to the deepest principles of Divine character, and the grounds and consequences of reconciliation with God, are such as meet the standpoint and correct the deductions of the Pharisee, we have, then, all but demonstrative evidence that this conversation did not evolve itself out of the consciousness of the second century. The Pharisaic party was excited by the ministry of John (ch. John 1:24), and throughout the early ministry of Jesus in Galilee followed him, with suspicious, malicious suggestions, even plans for his suppression. The name
Nicodemus, if Hebrew in etymology from
dam and
naki, may have meant "innocent blood;" it Greek, as is more probable, seeing that the plan of bearing Greek as well as Hebrew names was not uncommon, it would signify "Conqueror of the people." Tradition says that he was baptized by Peter and John, and deposed from his position in the Sanhedrin, but supported by his kinsman, Gamaliel. Each reference to him (
John 7:50 and John 19:39) implies a certain timidity, and perhaps unworthy reticence. These are relative terms. Much moral courage must have been required for
a rulerof the Jews (a phrase only applicable to a man of high ecclesiastical rank) to have dreamed of doing what he is reported to have done here and elsewhere. The Talmud mentions a Nicodemus ben Gotten, who was also called Bonai, a disciple of Jesus, of great wealth and piety, who survived the destruction of Jerusalem, and therein lost nil his fortune (Lightfoot,
in loc.; Delitzsch, 'Zeitsch. Luth. Theol.,' 1854). The hint that he was an old man in this year (A.U.C. 781, or A.D. ) renders his survival till A.D. improbable, but not impossible by any means. The identification is not complete. The Talmud does not speak of him as a Sanhedrist, though it gives curious details, which imply that he must have been a priest in the temple, and had the charge of providing the water supply for the pilgrims (Geikie, 1:584; Winer, 'Real.,' 2:152).
Parallel Commentaries ...
Greek
Nowδὲ(de)Conjunction
Strong's 1161:A primary particle; but, and, etc.there wasἮν(Ēn)Verb - Imperfect Indicative Active - 3rd Person Singular
Strong's 1510:I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.a manἄνθρωπος(anthrōpos)Noun - Nominative Masculine Singular
Strong's 444:A man, one of the human race. From aner and ops; man-faced, i.e. A human being.ofἐκ(ek)Preposition
Strong's 1537:From out, out from among, from, suggesting from the interior outwards. A primary preposition denoting origin, from, out.theτῶν(tōn)Article - Genitive Masculine Plural
Strong's 3588:The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.PhariseesΦαρισαίων(Pharisaiōn)Noun - Genitive Masculine Plural
Strong's 5330:Of Hebrew origin; a separatist, i.e. Exclusively religious; a Pharisean, i.e. Jewish sectary.namedὄνομα(onoma)Noun - Nominative Neuter Singular
Strong's 3686:Name, character, fame, reputation. From a presumed derivative of the base of ginosko; a 'name'.Nicodemus,Νικόδημος(Nikodēmos)Noun - Nominative Masculine Singular
Strong's 3530:Nicodemus, a member of the Sanhedrin. From nikos and demos; victorious among his people; Nicodemus, an Israelite.a leaderἄρχων(archōn)Noun - Nominative Masculine Singular
Strong's 758:Present participle of archo; a first.of theτῶν(tōn)Article - Genitive Masculine Plural
Strong's 3588:The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.Jews.Ἰουδαίων(Ioudaiōn)Adjective - Genitive Masculine Plural
Strong's 2453:Jewish. From Iouda; Judaean, i.e. Belonging to Jehudah.
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NT Gospels: John 3:1 Now there was a man (Jhn Jo Jn) 
