Exegetical and Hermeneutical Commentary of John 7:50
Nicodemus saith unto them, (he that came to Jesus by night, being one of them,)
50. he that came to Jesus by night ] The better reading seems to be, he that came to Him before. See on Joh 3:1-2. His ‘being one of them’ contradicts what is implied in Joh 7:48, that no member of the Sanhedrin believed on Him.
Fuente: The Cambridge Bible for Schools and Colleges
Nicodemus – See Joh 3:1.
One of them – That is, one of the great council or Sanhedrin. God often places one or more pious men in legislative assemblies to vindicate his honor and his law; and he often gives a man grace on such occasions boldly to defend his cause; to put men upon their proof, and to confound the proud and the domineering. We see in this case, also, that a man, at one time timid and fearful (compare Joh 3:1), may on other occasions be bold, and fearlessly defend the truth as it is in Jesus. This example should lead every man entrusted with authority or office fearlessly to defend the truth of God, and, when the rich and the mighty are pouring contempt on Jesus and his cause, to stand forth as its fearless defender.
Fuente: Albert Barnes’ Notes on the Bible
Verse 50. Nicodemus – being one of them] That is, a Pharisee, and a ruler of the Jews: See Clarke on Joh 3:1.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Of Nicodemus we read, and of his coming by night to Jesus, Joh 3:1,2. He now, being one of this great court, stands up to speak for Christ, yet faintly, or at least very prudently and warily. He saith no more for him than he ought to have spoken for the greatest malefactor, viz.
Fuente: English Annotations on the Holy Bible by Matthew Poole
50-53. Nicodemusreappearingto us after nearly three years’ absence from the history, as a memberof the council, probably then sitting.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Nicodemus saith unto them,…. To the Jewish sanhedrim, who were running down Christ, and his followers, in great wrath and fury:
he that came to Jesus by night; see Joh 3:1;
being one of them; a member of the sanhedrim.
Fuente: John Gill’s Exposition of the Entire Bible
Nicodemus (). Not heard from since chapter 3 when he timidly came to Jesus by night. Now he boldly protests against the injustice of condemning Jesus unheard. He appears once more (and only in John) in 19:39 with Joseph of Arimathea as a secret disciple of Jesus. He is a Pharisee and a member of the Sanhedrin and his present act is courageous.
Saith (). Dramatic present active indicative as in 2:3.
Before (). This is genuine, a reference to the visit in chapter 3, but (by night) is not genuine here.
Being one of them ( ). As a member of the Sanhedrin he takes up the challenge in verse 48. He is both ruler and Pharisee.
Fuente: Robertson’s Word Pictures in the New Testament
He that came to Him by night [ ] . The texts vary, either substituting proteron, before, for nuktov, by night, or omitting the whole clause, and reading, Nicodemus saith unto them, being one of them.
Fuente: Vincent’s Word Studies in the New Testament
1) “Nicodemus saith unto them,” (legei Nikodemos pros autous) “Nicodemus said directly to them,” because he could talk their own language, and he knew of their own conceit, from which he had been liberated since he met Jesus, Joh 3:1-16. They did not anticipate a reprimand from one of their own number.
2) “He that came to Jesus by night,” (ho elthon pros auton poteron) “The one who had come to him firstly,” in priority of the believing Pharisee rulers, as recounted Joh 3:1-2. Of them, these very rulers, Nicodemus had already confided to Jesus “we know you are a teacher come from God for no one can do the miracles that you do except God be with him,” Mar 2:10-11; Joh 20:30-31.
3) “Being one of them,” (eis on eks auton) “Being one of them,” himself, and remaining loyal to Jesus, even in His death, Joh 19:38-42.
Fuente: Garner-Howes Baptist Commentary
50. Nicodemus said to them. The Evangelist describes Nicodemus as a neutral man, who does not venture to undertake in good earnest the defense of sound doctrine, and yet cannot endure to have the truth oppressed.
He who came to Jesus by night. This circumstance is mentioned by the Evangelist, partly to the praise, and partly to the disgrace, of Nicodemus. If he had not loved the doctrine of Christ, he would never have dared to meet the rage of wicked men; for he knew that, if any of them but opened his mouth, he would be immediately exposed to dislike and to danger. When, therefore, he ventures to throw out one word, however feeble it may be, some small spark of godliness shines from his heart; but in not defending Christ openly, he manifests excessive timidity. Thus the Evangelist means that he has still a hankering after the concealment of the night, and is not a true disciple of Christ. He says that he once came to Jesus by night, but remained openly among his enemies, and kept his place in their camp.
This ought to be the more carefully observed, because there are many in the present day who plead that they resemble Nicodemus, and hope that, by assuming this mask, they will mock God with impunity. Granting what they ask, that there is no difference between them and Nicodemus, what assistance, pray, do they derive from such an example? Nicodemus says that Christ ought not to be condemned until he be heard; and the same thing might be said of a robber or an assassin; for it is a well-known and proverbial sentiment, that it is better to acquit the innocent than to condemn the guilty. Besides, in his attempts to release the person of Christ, he leaves and abandons the doctrine. What shall we find here that is worthy of a believer or a Christian? (204) Thus the seed of the gospel, which afterwards bore fruit, was still concealed and choked in him. We shall apply this example far more profitably to another purpose, that the Lord frequently causes the doctrine, which seemed to have perished, gradually to take a concealed root, and, after a long period, to put forth some bud, first like an untimely plant, afterwards lively and vigorous; just as the faith of Nicodemus acquired new and sudden vigor from the death of Christ.
(204) “ D’un homme fidele et Chrestien.”
Fuente: Calvin’s Complete Commentary
(50) On the character of Nicodemus, see Notes on John 3. His position here is that of a friend of Jesus, who still does not dare to declare himself His open follower.
He that came to Jesus by night.Comp. Note on Joh. 3:2. The better reading here is, probably, he that came to Him before.
Being one of them contains the answer to their question, Hath any one (as above) of the rulers or of the Pharisees believed on Him? (Joh. 7:48).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
50. Nicodemus saith The words of Nicodemus are a model of caution, but wonderfully to the point. They would have it that no ruler believed on Jesus; but here they are met by one who dares to be his advocate. They curse the people ignorant of the law, and he convicts them of violating the law.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Nicodemus, he who came to Him before, being one of them, says to them, “Does our law judge a man unless it first hear from himself and know what he does?”
Present among them was Nicodemus, who had previously consulted Jesus (John 3) and was a member of the Sanhedrin (the Jewish governing body). He was one of the group of Pharisees acting in the matter, and he tried to intervene. ‘Does our law judge a man without first giving him a hearing and learning what he does?’. What he said was in fact in strict accordance with the Law as found in Deu 1:16-17; Deu 16:18-20; Deu 27:19 with Joh 13:14; Joh 17:4; Joh 19:18. Thus once again their failure to genuinely observe the Law is being emphasised. But as the next verse tells us Jesus was not being given justice because He was a Galilean. Prejudice overrode the truth.
Nicodemus’ question was asked in such a way (in the Greek) as to expect a negative reply, but he soon found that he was on the wrong track. These people of the Law were not willing to listen to the Law when it did not suit them.
Fuente: Commentary Series on the Bible by Peter Pett
Joh 7:50-51. Nicodemus saith unto them, From the presence of Nicodemus, this appears to have been a meeting of the council whereof he was a member; for had it been a private cabal of the great men to take away Christ’s life, Nicodemus, who was one of his disciples, would never have joined them. It seems the council was met to try Jesus on the charge of his being a false prophet; (compare Joh 7:31-32.) And as the priests had upbraided their servants with ignorance of the law, Nicodemus’s reproof, Joh 7:51 was smooth and sharp, “Doth our law, with which you boast so much acquaintance, judge and condemn any man before the magistrate appointed to execute it summon him into his presence, that he may hear from him what he has to say in his own defence, and know from credible witnesses what he hath done to deserve punishment?” See Deu 17:8; Deu 17:11 and Deu 19:15, &c. This reproof was the more poignant, as it was well founded; and in effect it amounts to a charge, that, while they professed such a knowledge of the law, and zeal for it, they either knew not, or regarded not, some of its plainest precepts, and were even unmindful of those, which, as they were a court of judicature, were their peculiar concern.
Fuente: Commentary on the Holy Bible by Thomas Coke
Joh 7:50-51 . The Pharisees in the Sanhedrim had expressed themselves as decisively and angrily against Jesus, as if His guilt had already been established. But Nicodemus , who had secretly been inclined towards Jesus since his interview with Him by night, now raises a protest, in which he calmly, plainly, and rightly points the excited doctors to the law itself (see Exo 23:1 ; Deu 1:16-17 ; Deu 19:15 ).
] to the Pharisees, Joh 7:47 .
] who had before come to Jesus, although he was one of them ( i.e . of the Pharisees), Joh 3:1 .
, . . .] The emphasis is on : “our law itself does not,” eta They had just denied that the people knew the law , and yet they were themselves acting contrary to the law .
.] the man ; the article denotes the person referred to in any given case; see on Joh 2:25 . We are not to supply to (Deu 1:16-17 ) and , for the identity of the subject is essential to the thought; but the law itself is regarded and personified as (through the judge) examining and discerning the facts of the case. For a like personification, see Plato, de Rep . vii p. 538 D. Comp. from Pindar in Herod. iii. 38.
] what he doeth , what the nature of his conduct is.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
50 Nicodemus saith unto them, (he that came to Jesus by night, being one of them,)
Ver. 50. Nicodemus saith unto them ] Good blood will not belie itself; love, as fire, will not long be hidden. Croesus’s dumb son could not but speak to see his father ready to be slain, a Nicodemus, though hitherto a night bird, now shows himself for Christ in a council. How far had Judas outstripped Nicodemus till it came to the upshot! Nicodemus was only a night professor, Judas in the sight of all. Nicodemus a slow scholar, Judas a forward preacher. Yet at last, when Judas betrayed Christ in the night, Nicodemus faithfully professed him in the day, &c.
a , . Herod.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
50. ] The Jews had, since the sabbath-healing, condemned Jesus, and were seeking to kill him. But in Exo 23:1-2 ; Deu 1:16-17 , justice is commanded to be done in the way here insisted on by Nicodemus. On the consistency, and development, of the character of Nicodemus, Luthardt has some valuable remarks, pp. 125 ff. [see on ch. Joh 19:39 ].
Fuente: Henry Alford’s Greek Testament
Joh 7:50 . To this strong expression one of their own number (and therefore to their great surprise), Nicodemus, the same person who had visited Jesus under cover of night, takes exception and makes a protest. [Tisch [61] deletes the clause , and no doubt it has quite the appearance of a gloss. At the same time it is John’s manner thus to identify persons named. And at Joh 19:39 the similar clause is not deleted.] This was a bold step. For he must have known it was useless; and he might have persuaded himself to evade all risk by silence. His remonstrance is based on their implied claim to know the law: ; their own action is suspiciously like a violation of the law. “Does our law pass judgment on the suspected person before it first hears him and knows what he is guilty of doing?” For the law regarding trials see Deu 1:16 and Stapfer’s Palestine , p. 108, on the administration of justice. The construction is simple; “the law” which the Sanhedrim administered is the nominative throughout.
[61] Tischendorf.
Fuente: The Expositors Greek Testament by Robertson
Nicodemus. See Joh 3:2 with Joh 19:39.
he that came. See note on “and we” (Joh 1:14). Some texts omit this clause, but not the Syriac. (App-94, note 3, p. 136).
Fuente: Companion Bible Notes, Appendices and Graphics
50.] The Jews had, since the sabbath-healing, condemned Jesus, and were seeking to kill him. But in Exo 23:1-2; Deu 1:16-17, justice is commanded to be done in the way here insisted on by Nicodemus. On the consistency, and development, of the character of Nicodemus, Luthardt has some valuable remarks, pp. 125 ff. [see on ch. Joh 19:39].
Fuente: The Greek Testament
Joh 7:50. , saith) Often those who had been timid where there was no danger, in the very crisis of danger prove to be defenders of the truth. [Comp. ch. Joh 19:39 (after the crucifixion, when others stood aloof), Then came Nicodemus, which at the first came to Jesus by night, and brought a mixture of myrrh and aloes, about an hundred pound weight.]- , who was one) This clause is connected with saith.
Fuente: Gnomon of the New Testament
Joh 7:50
Joh 7:50
Nicodemus saith unto them (he that came to him before, being one of them),-Nicodemus who came to Jesus to hear of him (Joh 3:1-15) appears upon the scene the second time. He was not one of the rulers preparing to arrest Jesus. He was a friend of Jesus, but not one of his worshipers.
Fuente: Old and New Testaments Restoration Commentary
he that: Joh 3:1, Joh 3:2, Joh 19:39
to Jesus: Gr. to him
Reciprocal: Exo 23:2 – follow Psa 94:16 – stand up Joh 7:48 – General Act 5:34 – stood
Fuente: The Treasury of Scripture Knowledge
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Being one of them. This means that Nicodemus was one of the Pharisees. Chapter 3:1 says the same thing in so many words.
Fuente: Combined Bible Commentary
Joh 7:50-51. Nicodemus saith unto them (he that came to him before, being one of them), Doth our law Judge a man, except it have first heard from himself and learned what he doeth? Twice already in this section have we read of the restraint placed on the enemies of Jesus. Those amongst the multitude who were ill affected towards Him were kept back from doing Him harm (Joh 7:44); the officers likewise were restrained (Joh 7:46); now the Sanhedrists themselves are to be foiled, and this through one of themselves. Nicodemus has so far overcome his fear that he defends Jesus against the glaring injustice of his fellow-rulers, undeterred by the expression of their scorn just uttered. He appeals to the law, all knowledge of which they have proudly arrogated to themselves, and shows that of this very law they are themselves transgressors.
Fuente: A Popular Commentary on the New Testament
Here observe, 1. How God stirs up Nicodemus, though he durst not openly own Christ, yet to plead for him, that he might not be condemned before heard; this was a common rule of justice, and nothing but what might have been said on behalf of the greatest malefactor; he could not well have said less; but God so ordered it, that it was enough to divert the storm from falling upon Christ at this time. One word shall be sufficient to blow over a persecution, when God will have it so.
Observe, 2. They answer Nicodemus with a taunt, a mock, and a scorn, that no prophet ever did rise out of Galilee, nor ever should. Therefore Christ arising out of Galilee, as they thought, could be no prophet.
Observe, lastly, That though they were more and more enraged, yet they dispense without concluding any thing against Christ, for that time every one went to his own home. There is no wisdom, nor understanding, nor counsel against the Lord.
Fuente: Expository Notes with Practical Observations on the New Testament
Joh 7:50-53. Nicodemus, he who came to Jesus by night Having now got a little more courage; being one of them Being present, as a member of the great council, saith to them, Doth our law judge (, condemn) any man before it hear him Before the magistrate, appointed to execute it, summon him into his presence, that he may hear from him what he has to say in his own defence; and know what he doeth Namely, from credible witnesses? As if he had said, Do not we ourselves act as if we knew not the law, if we pass sentence on a man before we hear him? They answered By personal reflection; the argument they could not answer, and therefore did not attempt it. For, notwithstanding that perfect knowledge of the law, and that high reverence for its precepts, which they made such boast of, they were acting directly contrary to the most essential principles of equity established by it. But, being greatly exasperated by Nicodemuss reproof, which was the more poignant and provoking, because it was well founded; and being in a violent passion with him, for condemning their conduct, and speaking favourably of Jesus, they asked him, with an air of disdain and surprise mixed with fierceness, Art thou also of Galilee Art thou one of his party? One of the ignorant, low faction, that has leagued to support a Galilean Messiah in opposition to the law, which has determined the Messiahs nativity to Bethlehem? Search and look; for out of Galilee ariseth (or rather, hath arisen, as properly signifies) no prophet They could not but know the contrary. They knew Jonah arose out of Gath-hepher; and Nahum from another village in Galilee. Yea, and Thisbe, the town of Elijah the Tishbite, was in Galilee also. They might, likewise, have known that Jesus was not born in Galilee, but at Bethlehem, even from the public register there, and from the genealogies of the family of David. Add to this, that many of the people had heard the shepherds declare, on the testimony of the angel, that he was born at Bethlehem, and had wondered at the words which had been told them by the shepherds, Luk 2:15-18. Nay, and the chief priests and Pharisees were not ignorant that the wise men from the East went to Bethlehem to worship him soon after he was born, as king of the Jews: the memory of which facts could not be lost in the space of thirty years. Here, then, we have a striking instance of the power of prejudice to shut mens eyes against the clearest truth. Dr. Campbell, however, thinks they did not mean all that they expressed; because, when mens passions are inflamed, they are not wont to be accurate in their words, or distinct in recollecting, on the sudden, things which make against them; and that therefore this expression of the Pharisees, whom prejudice, pride, and envy had concurred in blinding, need not appear surprising to us. And every man went unto his own house The council separated immediately: for, being conscious that their poor answer would not bear examination, they took care, by rising up and dispersing, to prevent a reply. So that short, plain question of Nicodemus, spoiled all their measures, and for the present frustrated their designs. A word spoken in season, how good is it! especially when God gives it his blessing.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Vv. 50-52. Nicodemus, who came to him before by night and who was one of them, says to them, 51. Does our law then condemn a man before hearing from him and taking knowledge of what he does? 52. They answered and said to him, Art thou, then, thyself also, a Galilean? Search and see that out of Galilee arises no prophet.
The part which Nicodemus plays on this occasion is the proof of the advance which has been made in him since his visit to Jesus. This is noticeably indicated by the apposition, who came to Jesus before. The omission of these words in the Sinaitic MS. is probably owing to a confounding of and . , by night, is omitted by the Alexandrian authorities; but we may hold that it has for its aim to bring out the contrast between his present boldness and his former caution. The or , before, which the Alexandrian authorities read in place of , likewise establishes the contrast between his present conduct and his previous course. The second apposition: who was one of them, ironically recalls their own question, Joh 7:48 : Has any one of the rulers…?
The term , the law, Joh 7:51, is at the beginning of the sentence; it contains a cutting allusion to the claim of the rulers that they alone have knowledge of the law (Joh 7:49). The subject of the verbs and is the law personified in the judge.
We see in Joh 7:52 how passion regards and judges impartiality. It discovers in it the indication of a secret sympathy, and in this it is not always mistaken. The Sanhedrim maliciously assume in their reply that one cannot be an adherent of Jesus without being, like Him, a Galilean: It must be that thou art His fellow-countryman to give up thyself thus to His imposture. The last words which the narrative places in the mouth of Jesus’ adversaries seem to contain an assertion which is contrary to the facts of the case; for, it is claimed, several prophets, Elijah, Nahum, Hosea, Jonah, were of Galilean origin. Hence the conclusion has been drawn (Bretschneider, Baur) that the members of the Sanhedrim, who must have known their own sacred history, could not have uttered these words, and that it is the evangelist who has wrongly attributed to them this error. If the perfect , has arisen, is read, we might with some writers understand the thought thus: And see that a prophet has not (really) arisen in Galilee (in the person of this man). There would thus be an allusion to the title prophet of Galilee, which was frequently given to Jesus. But this does not obviate the difficulty.
For there still remains the phrase , search and see that …, which implies that the fact has not yet occurred. The more probable reading, the present , does not arise, also does not set aside the difficulty; for the proverb: no prophet arises in Galilee can only be an axiom resulting, according to them, from Scriptural experience (search and thou shalt see). The attempt at a complete justification of this appeal to history must be given up. Undoubtedly, the Galilean origin of three of the four prophets cited (Elijah, Nahum, Hosea) is either false or uncertain; see Hengstenberg. Elijah was of Gilead; Hosea, of Samaria, which cannot be identified with Galilee; Nahum, of El-Kosh, a place whose situation is uncertain. But Jonah remains. His case is an exception which passion might have caused the rulers to forget in a moment of rage and which, if it had been mentioned in the way of objection to the rulers, would have been set aside by them as an exception confirming the rule. Notwithstanding this isolated fact, Galilee was and still continued to be an outcast land in the theocracy. Westcott: Galilee is not the land of prophets, still less of the Messiah. The gravest thing which they forget, is not Jonah, it is the prophecy Isa 8:22 to Isa 9:1, where the preaching of the Messiah in Galilee is foretold.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
NICODEMUS VINDICATES HIM
Joh 7:50-52. Nicodemus says to them, being one of them, Whether does our law condemn a man until it may first have a hearing with him, and know what he doeth? They responded, and said to him, Whether are you also from Galilee? Search and see that no prophet riseth from Galilee. You see here they are ringing charges of reproach on Galilee, because most remote from Jerusalem, the center of light and knowledge, the home of the hierarchy, the seat of the rabbinical colleges, and the glory of Israel. Consequently they look down with contempt on the poor, ignorant Galileans, and think they have made a point, because the prophecies do not specify a great prophet in that age rising out of Galilee, whereas it was not at all applicable to Jesus, who had simply used it as an evangelistic field. Nicodemus never survived that memorable nocturnal sermon which Jesus preached to him, more than two years ago, on the new birth. As he was an influential member of the Sanhedrin, which was solid against Jesus, how beautiful to see him, true to his convictions, standing alone, and thus daring to vindicate Him! It is a significant fact that Jesus was actually mobbed, being denied a fair trial according to Jewish law, as you here see from the testimony of Nicodemus, which, like the English and American Magna Charta, guaranteed to every accused person a fair trial, bringing the witnesses face to face, and giving them a chance to implead one another.
It is equally true in reference to Roman law, as testified by Festus in case of Paul, that every man under accusation had a right to bring the witnesses face to face, prove the guilt or innocence of the accused, and thus bring about a true verdict of acquittal or condemnation in harmony with right and equity. Jonah, one of the first Hebrew prophets, called of God to preach to the Ninevites, was a Galilean, despite all this howl against Jesus on the allegation of no prophet rising from Galilee.
Fuente: William Godbey’s Commentary on the New Testament
All this blind prejudice became more than Nicodemus could bear. Finally he questioned condemning Jesus out of hand without first listening to Him (cf. Act 5:34-39). He did not defend Jesus. That may have been too threatening. He did raise an objection to his colleagues’ procedure on the grounds of fair play (cf. Deu 1:16-17). Nicodemus’ word of caution does not necessarily indicate that he had become a believer in Jesus, though he may have been (cf. Joh 19:38-39). The most we can say is that he was willing to defend Jesus’ rights.