The priestly Jews were not as dense as they appeared to be, for we find them coming to Pilate while the body of the crucified Christ lay in the tomb, saying: "Sir, we remember that that deceiver said, while he was yet alive, After three days I will rise again."361 Though we have many records of Christ having said that He would die and on the third day would rise again, the plainest of such declarations were made to the apostles rather than openly to the public. The Jews who waited upon Pilate almost certainly had in mind the utterance of Jesus when they had stood, nonplussed before Him, at the clearing of the temple courts.362
Such an accomplishment as that of defying priestly usage and clearing the temple purlieus by force could not fail to impress, with varied effect, the people in attendance at the feast; and they, returning to their homes in distant and widely separated provinces, would spread the fame of the courageous Galilean Prophet. Many in Jerusalem believed on Him at the time, mainly because they were attracted by the miracles He wrought; but He refused to "commit himself unto them," realizing the insecure foundation of their professions. Popular adulation was foreign to His purpose; He wanted no motley following, but would gather around Him such as received the testimony of His Messiahship from the Father. "He knew all men, and needed not that any should testify of man: for he knew what was in man."363
The incident of Christ's forcible clearing of the temple is a contradiction of the traditional conception of Him as of One so gentle and unassertive in demeanor as to appear unmanly. Gentle He was, and patient under affliction, merciful and long-suffering in dealing with contrite sinners, yet stern and inflexible in the presence of hypocrisy, and unsparing in His denunciation of persistent evil-doers. His mood was adapted to the conditions to which He addressed Himself; tender words of encouragement or burning expletives of righteous indignation issued with equal fluency from His lips. His nature was no poetic conception of cherubic sweetness ever present, but that of a Man, with the emotions and passions essential to manhood and manliness. He, who often wept with compassion, at other times evinced in word and action the righteous anger of a God. But of all His passions, however gently they rippled or strongly surged, He was ever master. Contrast the gentle Jesus moved to hospitable service by the needs of a festal party in Cana, with the indignant Christ plying His whip, and amidst commotion and turmoil of His own making, driving cattle and men before Him as an unclean herd.
JESUS AND NICODEMUS.364
That the wonderful deeds wrought by Christ at and about the time of this memorable Passover had led some of the learned, in addition to many of the common people, to believe in Him, is evidenced by the fact that Nicodemus, who was a Pharisee in profession and who occupied a high place as one of the rulers of the Jews, came to Him on an errand of inquiry. There is significance in the circumstance that this visit was made at night. Apparently the man was impelled by a genuine desire to learn more of the Galilean, whose works could not be ignored; though pride of office and fear of possible suspicion that he had become attached to the new Prophet led him to veil his undertaking with privacy.365 Addressing Jesus by the title he himself bore, and which he regarded as one of honor and respect, he said: "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."366 Whether his use of the plural pronoun "we" indicates that he was sent by the Sanhedrin, or by the society of Pharisees—the members of which were accustomed to so speak, as representatives of the order—or was employed in the rhetorical sense as indicating himself alone, is of little importance. He acknowledged Jesus as a "teacher come from God," and gave reasons for so regarding Him. Whatever of feeble faith might have been stirring in the heart of the man, such was founded on the evidence of miracles, supported mainly by the psychological effect of signs and wonders. We must accord him credit for sincerity and honesty of purpose.
Without waiting for specific questions, "Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God." Nicodemus appears to have been puzzled; he asked how such a rejuvenation was possible. "How can a man be born when he is old? can he enter the second time into his mother's womb, and be born?" We do Nicodemus no injustice in assuming that he as a rabbi, a man learned in the scriptures, ought to have known that there was other meaning in the words of Jesus than that of a mortal, literal birth. Moreover, were it possible that a man could be born a second time literally and in the flesh, how could such a birth profit him in spiritual growth? It would be but a reentrance on the stage of physical existence, not an advancement. The man knew that the figure of a new birth was common in the teachings of his day. Every proselyte to Judaism was spoken of at the time of his conversion as one new-born.
The surprize manifested by Nicodemus was probably due, in part at least, to the universality of the requirement as announced by Christ. Were the children of Abraham included? The traditionalism of centuries was opposed to any such view. Pagans had to be born again through a formal acceptance of Judaism, if they would become even small sharers of the blessings that belonged as a heritage to the house of Israel; but Jesus seemed to treat all alike, Jews and Gentiles, heathen idolaters and the people who with their lips at least called Jehovah, God.
Jesus repeated the declaration, and with precision, emphasizing by the impressive "Verily, verily," the greatest lesson that had ever saluted the ears of this ruler in Israel: "Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God." That the new birth thus declared to be absolutely essential as a condition of entrance into the kingdom of God, applicable to every man, without limitation or qualification, was a spiritual regeneration, was next explained to the wondering rabbi: "That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. Marvel not that I said unto thee, Ye must be born again." Still the learned Jew pondered yet failed to comprehend. Possibly the sound of the night breeze was heard at that moment; if so, Jesus was but utilizing the incident as a skilful teacher would do to impress a lesson when He continued: "The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit." Plainly stated, Nicodemus was given to understand that his worldly learning and official status availed him nothing in any effort to understand the things of God; through the physical sense of hearing he knew that the wind blew; by sight he could be informed of its passage: yet what did he know of the ultimate cause of even this simple phenomenon? If Nicodemus would really be instructed in spiritual matters, he had to divest himself of the bias due to his professed knowledge of lesser things.
Rabbi and eminent Sanhedrist though he was, there at the humble lodging of the Teacher from Galilee, he was in the presence of a Master. In the bewilderment of ignorance he asked, "How can these things be?" The reply must have been humbling if not humiliating to the man: "Art thou a master of Israel, and knowest not these things?" Plainly a knowledge of some of the fundamental principles of the gospel had been before accessible; Nicodemus was held in reproach for his lack of knowledge, particularly as he was a teacher of the people. Then our Lord graciously expounded at greater length, testifying that He spoke from sure knowledge, based upon what He had seen, while Nicodemus and his fellows were unwilling to accept the witness of His words. Furthermore, Jesus averred His mission to be that of the Messiah, and specifically foretold His death and the manner thereof—that He, the Son of Man, must be lifted up, even as Moses had lifted the serpent in the wilderness as a prototype, whereby Israel might escape the fatal plague.367
The purpose of the foreappointed death of the Son of Man was: "That whosoever believeth in him should not perish, but have eternal life"; for to this end, and out of His boundless love to man had the Father devoted His Only Begotten Son. And further, while it was true that in His mortal advent the Son had not come to sit as a judge, but to teach, persuade and save, nevertheless