Teks -- John 3:2 (NET)

3:2 came to Jesus at night and said to him, “Rabbi, we know that you are a teacher who has come from God. For no one could perform the miraculous signs that you do unless God is with him.”

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Joh 3:2 - The same

The same ( houtos ).

"This one."

Robertson: Joh 3:2 - By night

By night ( nuktos ).

Genitive of time. That he came at all is remarkable, not because there was any danger as was true at a later period, but because of his own prominence. He wished to avoid comment by other members of the Sanhedrin and others. Jesus had already provoked the opposition of the ecclesiastics by his assumption of Messianic authority over the temple. There is no ground for assigning this incident to a later period, for it suits perfectly here. Jesus was already in the public eye (Joh 2:23) and the interest of Nicodemus was real and yet he wished to be cautious.

Robertson: Joh 3:2 - Rabbi

Rabbi ( Rabbei ).

See note on Joh 1:38. Technically Jesus was not an acknowledged Rabbi of the schools, but Nicodemus does recognize him as such and calls him "My Master"just as Andrew and John did (Joh 1:38). It was a long step for Nicodemus as a Pharisee to take, for the Pharisees had closely scrutinized the credentials of the Baptist in Joh 1:19-24 (Milligan and Moulton’ s Comm .).

Robertson: Joh 3:2 - We know

We know ( oidamen ).

Second perfect indicative first person plural. He seems to speak for others of his class as the blind man does in Joh 9:31. Westcott thinks that Nicodemus has been influenced partly by the report of the commission sent to the Baptist (Joh 1:19-27).

Robertson: Joh 3:2 - Thou art a teacher come from God

Thou art a teacher come from God ( apo theou elēluthas didaskalos ).

"Thou hast come from God as a teacher."Second perfect active indicative of erchomai and predicative nominative didaskalos . This is the explanation of Nicodemus for coming to Jesus, obscure Galilean peasant as he seemed, evidence that satisfied one of the leaders in Pharisaism.

Robertson: Joh 3:2 - Can do

Can do ( dunatai poiein ).

"Can go on doing"(present active infinitive of poieō and so linear).

Robertson: Joh 3:2 - These signs that thou doest

These signs that thou doest ( tauta ta sēmeia ha su poieis ).

Those mentioned in Joh 2:23 that convinced so many in the crowd and that now appeal to the scholar. Note su (thou) as quite out of the ordinary. The scorn of Jesus by the rulers held many back to the end (Joh 12:42), but Nicodemus dares to feel his way.

Robertson: Joh 3:2 - Except God be with him

Except God be with him ( ean mē ēi ho theos met' autou ).

Condition of the third class, presented as a probability, not as a definite fact. He wanted to know more of the teaching accredited thus by God. Jesus went about doing good because God was with him, Peter says (Act 10:38).

Vincent: Joh 3:2 - To Jesus

To Jesus

The best texts substitute πρὸς αὐτὸν , to him .

Vincent: Joh 3:2 - By night

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.

Vincent: Joh 3:2 - Rabbi

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).

Vincent: Joh 3:2 - We know

We know ( οἴδαμεν )

Assured conviction based on Jesus' miracles (see on Joh 2:24).

Vincent: Joh 3:2 - Thou art a teacher

Thou art a teacher

According to the Greek order, that thou art come from God as teacher .

Vincent: Joh 3:2 - From God

From God

These words stand first in the sentence as emphatic. It is from God that thou hast come.

Wesley: Joh 3:2 - The same came

Through desire; but by night - Through shame: We know - Even we rulers and Pharisees.

JFB: Joh 3:1-2 - Nicodemus

In this member of the Sanhedrim sincerity and timidity are seen struggling together.

JFB: Joh 3:2 - 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

JFB: Joh 3:2 - 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.

Clarke: Joh 3:2 - Came to Jesus by night

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

Clarke: Joh 3:2 - Rabbi

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

Clarke: Joh 3:2 - We know that thou art a teacher come from God

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

Clarke: Joh 3:2 - No man can do these miracles

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.

Calvin: Joh 3:2 - He came to Jesus by night // Rabbi, we know // For no man can do the signs which thou doest, unless God be with him

2.He came to Jesus by night From the circumstance of his coming by night we infer that his timidity was excessive; for his eyes were dazzled, as it were, by the splendor of his own greatness and reputation. ⁵⁵ Perhaps too he was hindered by shame, for ambitious men think that their reputation is utterly ruined, if they have once descended from the dignity of teachers to the rank of scholars; and he was unquestionably puffed up with a foolish opinion of his knowledge. In short, as he had a high opinion of himself, he was unwilling to lose any part of his elevation. And yet there appears in him some seed of piety; for hearing that a Prophet of God had appeared, he does not despise or spurn the doctrine which has been brought from heaven, and is moved by some desire to obtain it, — a desire which sprung from nothing else than fear and reverence for God. Many are tickled by an idle curiosity to inquire eagerly about any thing that is new, but there is no reason to doubt that it was religious principle and conscientious feeling that excited in Nicodemus the desire to gain a more intimate knowledge of the doctrine of Christ. And although that seed remained long concealed and apparently dead, yet after the death of Christ it yielded fruit, such as no man would ever have expected, (Joh 19:39.)

Rabbi, we know The meaning of these words is, “ Master, we know that thou art come to be a teacher. ” But as learned men, at that time, were generally called Masters, Nicodemus first salutes Christ according to custom, and gives him the ordinary designation, Rabbi, (which means Master, ⁵⁶) and afterwards declares that he was sent by God to perform the office of a Master. And on this principle depends all the authority of the teachers in the Church; for as it is only from the word of God that we must learn wisdom, we ought not to listen to any other persons than those by whose mouth God speaks. And it ought to be observed, that though religion was greatly corrupted and almost destroyed among the Jews, still they always held this principle, that no man was a lawful teacher, unless he had been sent by God. But as there are none who more haughtily and more daringly boast of having been sent by God than the false prophets do, we need discernment in this case for trying the spirits. Accordingly Nicodemus adds:

For no man can do the signs which thou doest, unless God be with him It is evident, he says, that Christ has been sent by God, because God displays his power in him so illustriously, that it cannot be denied that God is with him He takes for granted that God is not accustomed to work but by his ministers, so as to seal the office which he has entrusted to them. And he had good grounds for thinking so, because God always intended that miracles should be seals of his doctrine. Justly therefore does he make God the sole Author of miracles, when he says that no man can do these signs, unless God be with him; for what he says amounts to a declaration that miracles are not performed by the arm of man, but that the power of God reigns, and is illustriously displayed in them. In a word, as miracles have a twofold advantage, to prepare the mind for faith, and, when it has been formed by the word, to confirm it still more, Nicodemus had profited aright in the former part, because by miracles he recognizes Christ as a true prophet of God.

Yet his argument appears not to be conclusive; for since the false prophets deceive the ignorant by their impostures as fully as if they had proved by true signs that they are the ministers of God, what difference will there be between truth and falsehood, if faith depends on miracles? Nay, Moses expressly says that God employs this method to try if we love him, (Deu 13:3.) We know also, the warning of Christ, (Mat 24:14,) and of Paul, (2Th 2:9,) that believers ought to beware of lying signs, by which Anti-Christ dazzles the eyes of many. I answer, God may justly permit this to be done, that those who deserve it may be deceived by the enchantments of Satan. But I say that this does not hinder the elect from perceiving in miracles the power of God, which is to them an undoubted confirmation of true and sound doctrine. Thus, Paul boasts that his apostleship was confirmed by signs, and wonders, and mighty deeds, (2Co 12:12.) To whatever extent Satan may, like an ape, counterfeit the works of God in the dark, yet when the eyes are opened and the light of spiritual wisdom shines, miracles are a sufficiently powerful attestation of the presence of God, as Nicodemus here declares it to be.

Defender: Joh 3:2 - by night

Because of the daytime throngs and his desire for an in-depth consultation with Jesus while He was still in Jerusalem, Nicodemus elected to come to see Him at night. He was not a fearful man, as later events clearly proved.

Defender: Joh 3:2 - Rabbi

He addressed Jesus with deep respect, the title "Rabbi" being the same as "Master.""

TSK: Joh 3:2 - came // Rabbi // we know // for

came : Joh 7:50,Joh 7:51, Joh 12:42, Joh 12:43, Joh 19:38, Joh 19:39; Jdg 6:27; Isa 51:7; Phi 1:14

Rabbi : Joh 3:26, Joh 1:38, Joh 20:16

we know : Mat 22:16; Mar 12:14

for : Joh 5:36, Joh 7:31, Joh 9:16, Joh 9:30-33, Joh 11:47, Joh 11:48, Joh 12:37, Joh 15:24; Act 2:22, Act 4:16, Act 4:17; Act 10:38

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Joh 3:2 - we know // Answer

He came by night to Christ, not, as some (too charitably) possibly may think, that he might have the freer and less interrupted communion and discourse with him; but either through fear, or possibly shame, being a master in Israel, to be looked upon as a scholar going to learn of another. He saluteth him by the name they usually gave to their teachers, (as we showed, Joh 1:49 ), and saith,

we know by which he hints to us, that not only he, but others of the Pharisees also, knew that he was a teacher sent from God in a more extraordinary manner; and he giveth the reason of this their knowledge, because of those miraculous operations which he had wrought. God hath his number among all orders and sorts of men; and those that are his shall come unto Christ. There was a weakness in the faith and love of this Nicodemus; (his station amongst the Jews was a great temptation to him); but yet there was a truth of both in him, which further discovered itself, Joh 7:50 , and more upon Christ’ s death, Joh 19:39 . But here ariseth a greater question, viz. How Nicodemus could conclude that Christ was a teacher sent from God, by his miracles.

Answer. It is to be observed, that he doth not say, in the general, that no man does signs or wonders of any kind, unless the power and favour of God be with him. But he speaks particularly and eminently of those things which Jesus did; they were so great in their nature, so real and solid in their proof, so Divine in the manner of performing them by the empire of his will; so holy in their end, to confirm a doctrine most becoming the wisdom and other glorious attributes of God, and that were the verification of the prophecies concerning the Messiah, whose coming it was foretold should be with miraculous healing benefits; that there was the greatest assurance, that none without the omnipotent hand of God could do them; for it is clear by the light of reason and Scripture, that God will not assist by his almighty power the ministers of Satan, to induce those who sincerely search for truth to believe a lie. The magicians indeed performed divers wonders in Egypt, but they were outdone by Moses, to convince the spectators that he was sent from a power infinitely superior to that of evil spirits. Real miracles, that are contrary to the order and exceed the power of nature, can only be produced by creating power, and are wrought to give credit to those who are sent from God. And when God permits false miracles to be done by seducers, that would thereby obtain authority and credit amongst men, the deception is not invincible; for it is foretold expressly to give us warning, that the man of sin shall come with lying wonders, by the working of Satan, 2Th 2:9 ; and the heavenly doctrine of the gospel has been confirmed by real miracles, incomparably greater than all the strange things done to give credit to doctrines opposite to it.

Lightfoot: Joh 3:2 - We know. // Thou art a teacher come from God

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.   

[We know.] It may be a question whether Nicodemus, using the plural number [we know], does by that seem to own that the whole Sanhedrim (of which himself was a member) acknowledge the same thing. I am apt to think the fathers of the Sanhedrim could not well tell how indeed to deny it: which will be more largely discussed upon Joh 11:48. But we know may either be the plural or the singular, which in the first person is most commonly used in all languages. Or else, we know; may signify as much as, it is commonly owned and acknowledged.   

[Thou art a teacher come from God.] Nicodemus seems to have reference to the long cessation of prophecy which had not been known in that nation for above four hundred years now past; in which space of time there had been no masters or teachers of the people instituted but by men and the imposition of hands; nor had there in that appeared any one person that would pretend to teach them by a spirit of prophecy: -- But we see that thou art a teacher sent from God.

Haydock: Joh 3:2 - By night

By night. Nicodemus was at this time weak in faith, and therefore did not wish to endanger himself by coming to our Saviour in open day, when the enemies of Christ could see him. For many (as this evangelist informs us in chap. xii. ver. 42,) of the chief men also believed in him; but because of the Pharisees they did not confess, that they might not be cast out of the Synagogue. (St. John Chrysostom) ---

It appears from this verse that Jesus Christ wrought many miracles, even in the first year of his preaching: though not very publicly, and amidst the crowd. However, few of those which he performed in Judea are noticed by the evangelist.

Gill: Joh 3:2 - 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 dost, except God be with him

The same came to Jesus by night,.... Through fear of the Jews, of being reproached or turned out of his place by them; or through shame, that such a doctor as he was, should be known to go to Jesus of Nazareth, to be instructed by him; or lest he should offend any of his brethren of the sanhedrim: though some things may be said in favour of this conduct of Nicodemus; for since Christ would not trust himself with those that believed in him upon seeing his miracles, Joh 2:23, among whom Nicodemus seems to be; or would not admit them into his company, and enter into a free conversation with him; it was necessary, that if he would have any discourse with him, that he should take this method; and if it was the same night, in which he had seen his miracles in the day, as is probable, he took the first opportunity he could, and which shows great readiness and respect; add to which, that it was very common with the Jewish doctors, to meet and converse together, and study the law in the night.

"R. Aba rose, בפלגות ליליא, "in the middle of the night", and the rest of the companions, to study in the law ^e.''

And it is often ^f said of R. Simeon ben Joehal, and Eleazar his son, that they sat in the night and laboured in the law; and it was reckoned very commendable so to do, and highly pleasing to God: it is said ^g,

"whoever studies in the law in the night, the holy blessed God draws a thread of mercy upon him in the day:''

and likewise ^h, that

"every one that studies in the law in the night, the Shekinah is over against him.''

But it seems, the Babylonian Jews did not study in the law in the night ⁱ: it might seem a needless question to ask, whether Nicodemus came alone, or not, were it not that according to the Jewish canon ^k a scholar might not go out in the night alone, because of suspicion:

and said unto him, Rabbi; a title which now greatly obtained among the Jewish doctors, and of which they were very fond; See Gill on Mat 23:7. It comes from a word, which signifies great and large; and was used by them, to suggest the large compass, and great plenty of knowledge they would be thought to have had; and best becomes and suits with our Lord Jesus Christ, in whom all the treasures of wisdom and knowledge are: salutations among the Jews, were forbidden in the night ^l;

"says R. Jochanan, it is forbidden a man to salute his neighbour in the night, lest it should be a demon:''

but here was no such danger; nor was this salutation made in the street, and in the dark, which the canon seems to respect:

we know that thou art a teacher come from God; the Jews expected the Messiah as a teacher, which they might learn from many prophecies, as from Isa 2:2. Upon the first of which, and on that passage in it, "he will teach us of his ways", a noted commentator ^m of theirs has this remark;

המורה, "the teacher", he is the King Messiah.''

And the Targum on Joe 2:23 paraphrases the words thus:

"O ye children of Zion, rejoice and be glad in the word of the Lord your God, for he will return ית מלפכון, "your teacher" to you.''

And Nicodemus acknowledges Jesus as such; and as one that did not come, or was sent by men, as their doctors were; nor did he come of himself, as false teachers did; but he came from God, and had his mission and commission from him: and this was a known case, a clear point, not only to himself, but to many of the Jews; and even to some of his brethren, the members of the sanhedrim; who upon hearing of, and seeing the miracles done by Christ, might meet and converse freely together about him; and give their sentiments of him; and might then agree pretty much in this at that time, that he was at least a prophet, and some extraordinary teacher, whom God had sent among them; and Nicodemus coming directly from them, repeats his own sense and theirs, supported by the following reason:

for no man can do these miracles that thou dost, except God be with him: referring to the miracles he had done at the passover in Jerusalem, very lately; see Joh 2:23. And which, though they are not particularly mentioned, may be concluded to be such, as the dispossessing of devils, the curing of all manner of diseases by a word, or touch, from what he at other times, and elsewhere did. Miracles were expected by the Jews, to be wrought by the Messiah, and many believed in Jesus on this account; see Joh 6:14; though the modern Jews deny it to be necessary, that miracles should be done by the Messiah ⁿ; but Nicodemus, and other Jews, thought otherwise, and considered the miracles of Christ as such, as could never be done by man, nor without the presence and power of God; and concluded that he was with God, and God with him, and was the true Immanuel, who is God with us.