328. NICODEMUS COMES TO JESUS BY NIGHT
"We know that thou art a teacher come from God"
After Jesus had done his first miracle of turning water into wine in Cana, he travelled north to Capernaum. There he remained with his mother, his brethren, and his disciples for a short time. When the Passover approached, Jesus travelled south to Jerusalem. Thus com menced what has been called his Early Judean Ministry, the events of which are recorded only in John. This Passover was the first feast of his ministry, and his first public appearance in the capital. John records two major events € the cleansing of the Temple and Nicodemus' visit by night. The aim of this lesson is to see that God must be worshipped in holiness and to understand the need to respond to the work performed in His Son.
John 2:13-25; 3:1-21
CLEANSING THE TEMPLE (Jn. 2:13-22).
There was no more appropriate place for Jesus to reveal himself than Jerusalem, and with so many gathered for the Passover, the time was right also. The rulers had to be given the first opportunity of ac cepting their Messiah. But HOW would he appear? Malachi had warned that the "messenger of the covenant" would suddenly and unexpectedly come to his Temple, and as a refiner's fire and fuller's soap, so would he remove corruption (Mal. 3:1-3). In due course the "Lord whom they sought came to his temple", and what did he behold? The court reserved for Gentiles had been en croached upon and was now occupied with stalls of animals and tables of money changers! It was reasonable that those from distant lands should be able to purchase in a convenient place animals for sacrifice, and it was also important that they should be able to exchange their currencies in order to purchase. But what had begun in innocence, had in time become corrupt € the Gentiles could no longer worship God in the place allocated to them, and the sacrificial animals could only be bought with Temple currency, which was obtained at exorbitant rates yielding immense profits to the priests! Thus worshippers were shamelessly exploited and the Temple service was accomplished only with hardship. The Lord saw it all; amidst the noisy bleating and lowing of animals and the clatter of money being exchanged by those with an "evil eye" for profit, it was almost impossible to "worship Yahweh in the beauty of holiness" (Ps. 96:9). The indignation of the Lord burned and he did not spare. Twisting some cords into a whip, he drove them all out of the Temple, the sheep and the oxen; he flung tables aside, scattering the piles of money, while men cringed in fear before him. Turning to those who remained, those who sold doves, he gave command, "Take these things hence: make not my Father's house an house of merchan dise". Slowly the storm subsided. No man opposed him. Those respon sible for the desecration came forward, but their attack was frustrated before it could begin by the silent figure standing before them, his eyes blazing with anger and challenge. It seems that they felt guilty € perhaps he was Messiah, for John the Baptist had told them he would come. They asked him "to show" them a sign to justify what he had done (cp. Deut. 13:1-2). Jesus gave them a sign. "Destroy this temple (Gk "naos") and in three days I will raise it up again". This was no empty challenge but a prophecy. Jesus was predicting his own death at their hands and also his resurrection in three days. He would not literally raise himself from death, but in his "obedience unto death" he would secure the favour of His Father who would raise him (Jn. 10:17-18; Phil. 2:8-11). His words of condemnation and the opposition to the rulers in Jerusalem were the initial steps in the path that would culminate in them putting him to the stake, and Jesus' words show that he perceiv ed this. Not only so, but this wicked persecution of God's own Son would be the sin which would lead to the calamities of A.D. 70 when the Temple, the city, and the land would be lost amid indescribable horrors. The Temple would ultimately be replaced by a new, eternal sanc tuary, the chief corner-stone of which was the Son of God: "Behold, I lay in Zion for a foundation a stone, a tried stone, a sure foundation" (Isa. 28:16). It is notable that when Jesus referred to the temple of his body, he used a word (Gk. "naos") which describes the inner sacred part where God dwelt, the Most Holy, whereas he spoke of the Tem ple as merely the "house" or "abode" (Gk. "oikon"). God had departed from the one and was now dwelling or "tabernacling" in another, the body of His Son (Jn. 1:14). Jesus' statement in verse 20 was not forgotten by the Jews or the disciples. After 3 years it was misquoted by the Jews in an effort to condemn him, and thus the truth of the words themselves was unwit tingly established. They were the ones who would destroy him! (Matt. 26:61). The disciples remembered them to better purpose: when despair had given place to joy at the sight of their risen Lord, the disciples "remembered he had said this unto them; and they believed the scripture and the word which Jesus had said" (v.22). For them, Jesus' statement became a sign of his authority and Messiahship. The purging of the Temple was followed by works of power (v.23). Here was ample evidence of his authority for those who had eyes to see. Many did believe when they saw these works, but it was only a superficial acknowledgement of his power. Israel had seen the miraculous plagues upon Egypt, but had proved faithless soon after wards in the wilderness (Ps. 95:8-11). Jesus, who knew all men, "did not trust himself to them" (v. 24 RSV). He knew their allegiance had its source in wonder, not in belief, and he acted towards them accord ingly.
NICODEMUS COMES TO JESUS (Jn. 3:1-21).
While Jesus knew that the acclaim of the people at large would soon turn into murderous hate, he was none the less discriminating. He was able to search the hearts of men, so when Nicodemus came to him he perceived in this man not only his weaknesses but the possiblities of strong faith. In Rotherham's translation Nicodemus is contrasted with his hearers as a whole for John 3:1 reads: "There was HOWEVER a man from among the Pharisees..." Jesus' assessment of Nicodemus was right, for as time went by we find his faith emerging in strength and, despite the difficulties of his position as ruler in Israel, he takes a bold stand with the Lord in:
- Protesting against the illegal methods of the Sanhedrin when they sought to condemn Jesus (7:51); and
- In joining with Joseph of Arimathaea to give the Lord an honorable burial (19:39).
He spoke as a representative of the Pharisees: "Rabbi, WE know that thou art a teacher..." (v. 2) and the description given of him is "a man of (out of) the Pharisees" (v.1). Perhaps he represented some of the more thoughtful among the rulers in his enquiry about Jesus' mission, in a similar way to a delegation that had been sent to John (1:19). His interview was "by night" and it seems that he sought to avoid open association with Jesus € his faith was yet insufficient to permit him to damage his standing. When Jesus later said that men "love darkness rather than light", it seems that he was alluding to Nicodemus' furtive approach by night (v. 19). Nicodemus said, "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" (v. 2). Jesus replied, "Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God" (v. 3). Nicodemus' bewilderment is seen in his question. "How can a man be born when he is old? Can he enter the second time into his mother's womb and be born?" (v. 4). Jesus enlarged upon his words: "Except a man be born of water and of Spirit he cannot enter the Kingdom of God. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit" (vv.5-6). That Jesus expected Nicodemus to understand his words, is evident from his reproof in verses 10 and 12. Jesus spoke of three births € of flesh (at childbirth), of water, and of Spirit. Birth of water (i.e. baptism) is essential for salvation (v. 3; Mk. 16:16; Gal. 3:27-29). Without the humility, repentance and belief that it symbolises, entrance into the Kingdom of God is not possible. Baptism is often likened to a rebirth (Titus 3:5 Roth; 1 Pet. 1:23; 2:1-2), for in it the believer acknowledges that his fleshly heritage is of no use to him so far as eternal life is concerned, and that he is a newborn babe, a son of God dependant on the Word of God. But there is no change of nature or physical state at baptism. This only comes when "this mortal puts on immortality" after the resur rection and becomes spirit nature. This is what Jesus termed as being "born of the Spirit". The Apostle Paul amplified this in saying, "flesh and blood cannot inherit the kingdom of God: neither doth corruption inherit incorruption" (1 Cor. 15:50). Jesus went on to explain, "He which is born of the spirit" is like the wind, able to move from one point to another being heard but undetected (vv. 7-8; cp. the angels in Ps. 104:4 Roth; 2 Sam. 5:24). Following his "birth of Spirit" or resurrection, Jesus possessed a body of "flesh and bones", able to be seen and felt but which could travel unseen (Lk. 24:39, 40; Jn. 20:19). Nicodemus again was perplexed and the Lord, like Malachi, reprov ed him (vv. 9-10; Mal. 2:7). He contrasts Nicodemus' ignorance with their knowledge (the "we" of v.11 would include John Baptist) and condemns Nicodemus as a representative of the Jews for rejecting the witness or testimony of Jesus and John. The Lord then spoke of what their rejection would lead to, namely his crucifixion: "And as Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up" (v.14). There was a previous occasion when the Law and its priesthood had proved in capable of providing redemption and that was in the Wilderness when Israel had sinned and "fiery serpents" were sent among the people (Num. 21:4-9). The specific national sacrifice for sin was by-passed along with the priesthood, and another way was provided by God. Those bitten by a serpent could find deliverance by looking in faith to the raised impaled serpent made of brass in which the sting of sin was not to be found. Belief in its efficacy brought salvation to "everyone" and not merely to stricken Israelites (Num. 21:8, 9). These were the spiritual lessons, the "heavenly things", that Jesus was teaching Nicodemus for Jesus too would be impaled on a stake and lifted up. Notice how the Lord emphasised that the salvation that would come through him would be available to both Jew and Gentile. It would not come through the Law, but through the "door of faith." (The terms "world" and "whosoever" in vv. 15-16 are all-embracing that is, the Gentiles as well as the Jews; cp. Rom. 10:11-13). It was to Nicodemus' credit that he ultimately did accept Jesus and was not among those who crucified the Lord. He saw fulfilled the very words he heard earlier and so his faith grew and emboldened him to take his stand with Joseph of Arimathaea. Jesus concluded by emphasising God's love in providing His Son. Though Jesus would be taken by wicked hands and slain, his death was required by the appointment of God, that He might be shown to be just while justifying those who would come to Him through His Son. But while God in love sent His Son to save men, the inevitable result would see many "fall". Failure to believe must mean condemn ation; the presence of the Son of God would force a decision upon men! Jesus so plainly revealed the Father, that he was as a light amongst darkness (v. 19; 1:8-9). The extent of mens' accountability or responsibility was increased for they could no longer claim ignorance as a cloak for sin (cp. 15:22; Acts 17:30-31). The tragic effect of the light upon men in general is to confirm them in darkness: because of evil habits they fear exposure by the light and so refuse to be enlightened and saved (v. 20). On the other hand, the few that seek the truth come gladly to God (v. 21).
LESSONS FOR US:
- Jesus did not tolerate corruption of worship, and today he will have us worship God "in the beauty of holiness".
- Jesus understood human nature perfectly, and as he is our judge, we must strive to purify our thoughts, words and deeds.
- Though Nicodemus was mystified by Jesus' words, he was not discouraged. At length he was prepared to take his stand at the foot of the cross. So too must our faith and courage for Christ grow.
- God's love is supremely expressed in the gift of His Son and He would have men respond in belief and be saved rather than be con demned.
- The presence of "light" (or knowledge of God) makes men respon sible to God.
REFERENCE LIBRARY:
"A Life of Jesus" (M. Purkis) € Book 3, Chapters 1, 2
"The Gospel of John" (J. Carter) € Pages 42-63
"Nazareth Revisited" (R. Roberts) € Chapters 12 and 13
PARAGRAPH QUESTIONS:
- Why did Jesus cleanse the Temple when he came to Jerusalem at the beginning of his public ministry?
- What "sign" did Jesus give after he cleansed the Temple at the beginning of his ministry? Who later remembered what he said about this sign?
- Explain the following statement which was made by Jesus to Nicodemus: "Except a man be born of water and of the Spirit, he cannot enter into the Kingdom of God".
ESSAY QUESTIONS
- Malachi the prophet said: "The Lord whom ye seek shall suddenly come to his temple". Write an essay on this comment as far as it relates to the ministry of Christ.
- Write an essay on the conversation that took place when Nicodemus came to Jesus by night.
- What did Jesus say to Nicodemus about him being "lifted up"? Mention in your answer the relevant event in the Wilderness Wanderings and also the lessons this incident and Jesus' words have for us.