Who Was Nicodemus?

Who was Nicodemus?

Throughout Scripture exists an undercurrent of minor characters that supply an important role in understanding the gospels. Several of these characters make an appearance long enough to leave an impression, but too short to understand the underlying intricacies of their personalities. Despite this, there are many lessons one can glean from lesser-known figures in the Bible. Nicodemus serves as a modern example of the Christian gospel attracting whoever wishes to believe, regardless of circumstances, piety, monetary standing, and social groups. 

In Greek, Nicodemus's name translates to "conqueror of the people," assuming a largely powerful or rich role in society (Paulien, 1992, 4:1105). As Paulien writes, "Its Semitic equivalent was 'Naqdimon,' sometimes shortened to 'Naqai'” (Paulien, 4:1105). Some people connect Nicodemus with "Naqdimon ben Gorion" of the Talmud, a wealthy Jerusalem citizen who provided water to pilgrims at "principal feasts" and lived during the Jewish War (Carson, 2015). According to Carson (2015), "That would have made Naqdimon a very young man forty years earlier, during the ministry of Jesus, probably too young to have been a member of the Jewish ruling council, the Sanhedrin, unless he was a very exceptional person indeed.” However, this point remains widely contested among scholars and fails to provide sufficient evidence for such a parallel. Furthermore, the Nicodemus of the Bible must have been a Pharisee, since Jesus himself references him as a preeminent teacher of Israel (John 3:10 ESV). The only information revealed about Nicodemus and his spiritual character stems only from the passages of John he is present within. With his introduction in John 3:1, Nicodemus is described as a "ruler of the Jews," which "refers to a member of the Jewish governing body called the Sanhedrin" (Kostenberger, 2008, p. 2024). 

The bulk of Jesus's interaction with Nicodemus takes place in John 3:1-12. Nicodemus's conversation with Jesus in John 3:2 establishes an undertone of spiritual darkness, as seen elsewhere in John. This creates an intriguing undercurrent of Nicodemus's general uncertainty regarding the Messiah's light (Carson, 2015). However, an interesting dichotomy is struck between Nicodemus and Judas. Nicodemus is seen by some scholars as "the counterpart to Judas: he moves from darkness to light, just as Judas moved from light to darkness (Paulien, 4:1105). Further, an implied question is assumed at the beginning of John 3 in spite of Nicodemus's silence, as if to inquire about Jesus's purpose and character, who like other Jews "wants to set up criteria by which to assess who Jesus is" (Carson, 2015). Nicodemus presumes Jesus as a figure sent by God himself, referring to the miracles performed throughout Jerusalem. The address of Rabbi denotes respect, "especially since it was known that Jesus did not have formal rabbinic training" (Kostenberger, p. 2024). The discourse of Nicodemus and Jesus further exemplifies Jesus's call for spiritual rebirth, "Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God" (John 3:3). Nicodemus understands these statements as a referral to physical birth, "How can a man be born when he is old? Can he enter a second time into his mother's womb and be born (John 3:4)?" Jesus's answers in John 3:5-8 indicate the baptism of one's spirit, as "That which is born of the flesh is flesh, and that which is born of the Spirit is spirit" (John 3:6). Nicodemus cannot understand Jesus's teachings, although Jesus explains that a prominent teacher should know the "new life," referencing Ezekiel 37; the new heart, as presented in Deuteronomy 30:6; and the prophets, from the law (Kostenberger, p. 2025). If Nicodemus fails to comprehend these earthly teachings, Jesus's attempts to explain deeper truths are futile. Jesus then ends the encounter by saying that His descension from heaven does not note leaving the Father's fellowship, but instead focusing on the earth. Jesus states, "so must the Son of Man be lifted up, that whoever believes in him may have eternal life" (John 3:14). Jesus's fascinating uses of plural cases in John 3:1-12 suggests that "Nicodemus functions as a representative of those who had a partial faith in Jesus as a result of the 'signs' which Jesus did" (Paulien, 4:1105). 

Much of the rest of John documents the sparse interactions of Nicodemus with people of his time. In John 7:51, while the Pharisees at the Festival of Booths accuse Jesus, Nicodemus defends Him by citing His right to a fair trial according to Jewish law (Seely, 2016). This closely aligns with Nicodemus's previous dialogue with Jesus, in which he was much more respectful than some of his colleagues and did not readily dismiss the miracles (Carson, 2015). In this sense, Nicodemus can be interpreted as a "secret disciple whose faith grew slowly" (Seely, 2016). Nicodemus expressed direct sympathy for Jesus while not openly declaring faith, preventing the drastic action of other Pharisees through legitimate legal objections (Seely, 2016). After Jesus's burial, Nicodemus also visited His grave as described by John 19:39-41. Notably, Nicodemus "came bringing a mixture of myrrh and aloes, about seventy-five pounds in weight," a significant portion of spice (John 19:39). By this passage, Nicodemus's true faith is unstated, but the considerable amount of spices with which Jesus's body was buried reveals Nicodemus's recognition of Jesus as king. Joseph of Arimathea requested to bury the body in a tomb he owned privately, taking special care of Jesus's body as a secret disciple, similar to Nicodemus’s designation. Nicodemus's extravagant wealth couples with Nicodemus's appreciation of Jesus (Seely, 2016). Nicodemus's symbolism applies social commentary not only about unbelievers who witnessed Jesus's miracles but also the Pharisees of Jesus's time. As Nicodemus largely remained on the fence concerning Jesus, he represents those who exercised partial faith in Jesus due to his exhibited miracles. Paulien writes, "For the evangelist such individuals are in darkness, not in light," as noted in John 3:2 (4:1106). As a ruler, teacher, and Pharisee, he evidenced that Judaism's best understanding of the Messiah's mission was short-sighted and incomprehensible (Paulien, 4:1106). 

Within the Christian tradition, several more actions of Nicodemus are present than those that are solely Scriptural. Paulien notes that Nicodemus gave evidence in favor of Christ before Pilate, was deprived of office and persecuted by resentful Jews, and became baptized by the apostles Peter and John (4:1106). Nicodemus's character in the Gospel of John finds much in common with the Pharisees. When the Gospel of John was written, the close of the first century saw a situation of rampant conflict over the significance of Jesus, according to Paulien, "as they had been seven decades earlier" (4:1106). Many writers make an effort to characterize Nicodemus as cowardly and timid due to his approach to Jesus during the night. However, Nicodemus likely came at the time "to avoid the crowds that would have interrupted his interview with Jesus'' (Paulien, p. 1105). Additionally, his reaction to the council's fervent desire to arrest Jesus was boldly executed to call out their hypocrisy, and he arguably evidenced more bravery in assisting Joseph of Arimathea with Jesus on the cross than some of His most loyal disciples (Paulien, p. 1105). Nicodemus's historical accounts attempt to reconcile Pharisees who only held a relatively minor acceptance of Jesus in their full embrace of the light. Without a concrete, realized decision, the Pharisees would continuously fail to understand Jesus and His nature of saving grace (Paulien, p. 1106). Nicodemus's main appearances in extrabiblical texts include the Talmud and the Gospel of Nicodemus, previously named the Acts of Pilate. As written before, Talmudic interpretation has resulted in scholars endeavoring to connect Nicodemus with Nicodemus ben Gorion (Seely, 2016). Ben Gorion, a first-century member of the Sanhedrin, notably lost his wealth and legal standing, potentially after a conversion to Christianity (Seely, 2016). The Gospel of Nicodemus, a fourth-century document condensing many writings, features no credible link to Nicodemus in writing, creation, or inspiration. The gospel reportedly "includes a passion narrative beginning with Pilate and concluding with Christ’s plunge into the depths of the earth" (Seely, 2016). The first part of the writing draws greatly from the gospels, but the rest contributes little more than folk legend.

In the New Testament, interesting characters abound and contribute to the overarching plot of the gospels in seemingly minuscule ways. However, each minor character provides a different experience and vantage point through which to analyze the cultural and historical context of the New Testament. Additionally, Nicodemus's presence in the New Testament paints a different picture with which to view the Pharisees, whose leading teachers failed to understand Jesus. But, as the gospel attracts those who are willing to listen, so was Nicodemus receptive to Jesus's instruction despite his shortcomings.

References:

Carson, D. A. (2015). The Gospel according to John. PNTC; Grand Rapids, MI: Eerdmans.

Kostenberger, A. J. (2008). The Book of John. pp. 2015-2072 in ESV Study Bible. Wheaton. Crossway.

Paulien, J. (1992). "Nicodemus (Person)." in ed. David Noel Freedman, The Anchor Yale Bible Dictionary (pp. 4:1105-1106). New York: Doubleday.

Image by The Chosen Press Photos

Seely, K. A. (2016). “Nicodemus,” ed. John D. Barry et al., The Lexham Bible Dictionary. Bellingham, WA: Lexham Press.

Thank you Garrett Fish for writing this article!