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Selected Verse: John 3:2 - King James
| Verse |
Translation |
Text |
| Joh 3:2 |
King James |
The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him. |
Summary Of Commentaries Associated With The Selected Verse
| A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] |
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; Joh 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. |
| Notes on the Bible, by Albert Barnes, [1834] |
The same came to Jesus - The design of his coming seems to have been to inquire more fully of Jesus what was the doctrine which he came to teach. He seems to have been convinced that he was the Messiah, and desired to be further instructed in private respecting his doctrine, It was not usual for a man of rank, power, and riches to come to inquire of Jesus in this manner; yet we may learn that the most favorable opportunity for teaching such men the nature of personal religion is when they are alone. Scarcely any man, of any rank, will refuse to converse on this subject when addressed respectfully and tenderly in private. In the midst of their companions, or engaged in business, they may refuse to listen or may cavil. When alone, they will hear the voice of entreaty and persuasion, and be willing to converse on the great subjects of judgment and eternity. Thus Paul says Gal 2:2, "privately to them which are of reputation," evincing his consummate prudence, and his profound knowledge of human nature.
By night - It is not mentioned why he came by night. It might have been that, being a member of the Sanhedrin, he was engaged all the day; or it may have been because the Lord Jesus was occupied all the day in teaching publicly and in working miracles, and that there was no opportunity for conversing with him as freely as he desired; or it may have been that he was afraid of the ridicule and contempt of those in power, and fearful that it might involve him in danger if publicly known; or it may have been that he was afraid that if it were publicly known that he was disposed to favor the Lord Jesus, it might provoke more opposition against him and endanger his life. Since no bad motive is imputed to him, it is most in accordance with Christian charity to suppose that his motives were such as God would approve, especially as the Saviour did not reprove him. We should not be disposed to blame men where Jesus did not, and we should desire to find goodness in every man rather than be ever on the search for evil motives. See Co1 13:4-7. We may learn here:
1. That our Saviour, though engaged during the day, did nor refuse to converse with an inquiring sinner at night. Ministers of the gospel at all times should welcome those who are asking the way to life.
2. That it is proper for men, even those of elevated rank, to inquire on the subject of religion. Nothing is so important as religion, and no temper of mind is more lovely than a disposition to ask the way to heaven. At all times men should seek the way of salvation, and especially in times of great religions excitement they should make inquiry. At Jerusalem, at the time referred to here, there was great solicitude. Many believed on Jesus. He performed miracles, and preached, and many were converted. There was what would now be called a revival of religion, having all the features of a work of grace. At such a season it was proper, as it is now, that not only the poor, but the rich and great, should inquire the path to life.
Rabbi - This was a title of respect conferred on distinguished Jewish teachers, somewhat in the way that the title "Doctor of Divinity" is now conferred. See the notes at Joh 1:38. Our Saviour forbade his disciples to wear that title (see the notes at Mat 23:8), though it was proper for Him to do it, as being the great Teacher of mankind. It literally signifies great, and was given by Nicodemus, doubtless, because Jesus gave distinguished proofs that he came as a teacher from God.
We know - I know, and those with whom I am connected. Perhaps he was acquainted with some of the Pharisees who entertained the same opinion about Jesus that he did, and he came to be more fully confirmed in the belief.
Come from God - Sent by God. This implies his readiness to hear him, and his desire to be instructed. He acknowledges the divine mission of Jesus, and delicately asks him to instruct him in the truth of religion. When we read the words of Jesus in the Bible, it should be with a belief that he came from God, and was therefore qualified and authorized to teach us the way of life.
These miracles - The miracles which he performed in the Temple and at Jerusalem, Joh 2:23.
Except God be with him - Except God aid him, and except his instructions are approved by God. Miracles show that a prophet or religious teacher comes from God, because God would nor work a miracle in attestation of a falsehood or to give countenance to a false teacher. If God gives a man power to work a miracle, it is proof that he approves the teaching of that man, and the miracle is the proof or the credential that he came from God. |
| Vincent's Word Studies, by Marvin R. Vincent [1886] |
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, Joh 19:39 (see on Joh 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 (Joh 3:10) addresses Jesus by the title applied by his own disciples to himself - my master (see on Joh 1:38). "We may be sure that a member of the sect that carefully scrutinized the Baptist's credentials (Joh 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 Joh 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. |
| Explanatory Notes on the Whole Bible, by John Wesley [1754-65] |
| The same came - Through desire; but by night - Through shame: We know - Even we rulers and Pharisees. |
| Adam Clarke Commentary on the Whole Bible - Published 1810-1826 |
Came to Jesus by night - He had matters of the utmost importance, on which he wished to consult Christ; and he chose the night season, perhaps less through the fear of man than through a desire to have Jesus alone, as he found him all the day encompassed with the multitude; so that it was impossible for him to get an opportunity to speak fully on those weighty affairs concerning which he intended to consult him. However, we may take it for granted that he had no design at present to become his disciple; as baptism and circumcision, which were the initiating ordinances among the Jews, were never administered in the night time. If any person received baptism by night, he was not acknowledged for a proselyte. See Wetstein. But as Jews were not obliged to be baptized, they being circumcised, and consequently in the covenant, he, being a Jew, would not feel any necessity of submitting to this rite.
Rabbi - My Master, or Teacher, a title of respect given to the Jewish doctors, something like our Doctor of Divinity, i.e. teacher of Divine things. But as there may be many found among us who, though they bear the title, are no teachers, so it was among the Jews; and perhaps it was in reference to this that Nicodemus uses the word διδασκαλος, didaskalos, immediately after, by which, in Joh 1:38, St. John translates the word rabbi. Rabbi, teacher, is often no more than a title of respect: didaskolos signifies a person who not only has the name of teacher, but who actually does teach.
We know that thou art a teacher come from God - We, all the members of the grand Sanhedrin, and all the rulers of the people, who have paid proper attention to thy doctrine and miracles. We are all convinced of this, though we are not all candid enough to own it. It is possible, however, that οιδαμεν, we know, signifies no more than, it is known, it is generally acknowledged and allowed, that thou art a teacher come from God.
No man can do these miracles - It is on the evidence of thy miracles that I ground my opinion of thee. No man can do what thou dost, unless the omnipotence of God be with him. |
42 Nevertheless among the chief rulers also many believed on him; but because of the Pharisees they did not confess him, lest they should be put out of the synagogue:
38 And after this Joseph of Arimathaea, being a disciple of Jesus, but secretly for fear of the Jews, besought Pilate that he might take away the body of Jesus: and Pilate gave him leave. He came therefore, and took the body of Jesus.
39 And there came also Nicodemus, which at the first came to Jesus by night, and brought a mixture of myrrh and aloes, about an hundred pound weight.
23 Now when he was in Jerusalem at the passover, in the feast day, many believed in his name, when they saw the miracles which he did.
24 But Jesus did not commit himself unto them, because he knew all men,
23 Now when he was in Jerusalem at the passover, in the feast day, many believed in his name, when they saw the miracles which he did.
8 But be not ye called Rabbi: for one is your Master, even Christ; and all ye are brethren.
38 Then Jesus turned, and saw them following, and saith unto them, What seek ye? They said unto him, Rabbi, (which is to say, being interpreted, Master,) where dwellest thou?
4 Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up,
5 Doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil;
6 Rejoiceth not in iniquity, but rejoiceth in the truth;
7 Beareth all things, believeth all things, hopeth all things, endureth all things.
2 And I went up by revelation, and communicated unto them that gospel which I preach among the Gentiles, but privately to them which were of reputation, lest by any means I should run, or had run, in vain.
24 But Jesus did not commit himself unto them, because he knew all men,
19 And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou?
20 And he confessed, and denied not; but confessed, I am not the Christ.
21 And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No.
22 Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself?
23 He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias.
24 And they which were sent were of the Pharisees.
38 Then Jesus turned, and saw them following, and saith unto them, What seek ye? They said unto him, Rabbi, (which is to say, being interpreted, Master,) where dwellest thou?
10 Jesus answered and said unto him, Art thou a master of Israel, and knowest not these things?
50 Nicodemus saith unto them, (he that came to Jesus by night, being one of them,)
39 And there came also Nicodemus, which at the first came to Jesus by night, and brought a mixture of myrrh and aloes, about an hundred pound weight.
38 Then Jesus turned, and saw them following, and saith unto them, What seek ye? They said unto him, Rabbi, (which is to say, being interpreted, Master,) where dwellest thou?