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CHARACTER OF NICODEMUS
IT is generally supposed, that by conversion a man’s character is altogether changed. But this is by no means true. Divine grace gives a new direction to a man’s natural powers; but it does not divest him of them, so that he shall altogether cease to be the same as he was before. His moral dispositions, so far as they were evil, will be corrected; and, so far as they were good, will be improved: but the natural temperament of his mind will remain in a great measure the same as it was in his unconverted state, only under the controul of a higher and better principle. For instance, a bold and confident Peter will carry into his religious profession the same boldness and precipitancy which characterized him as a natural man: and, for the most part, a man’s besetting sins (due allowance being made for a change of age and circumstances) will prove his besetting sins even to his.dying hour. In conduct, the lion will become a lamb; but the disposition of courage or timidity will still adhere to each, according to his natural bias. Yet sometimes these matters shall be reversed, as we see in the history before us. At the period of our Lord’s lowest extremity, when he hanged dead upon the cross, a cowardly Nicodemus united with another no less timid than himself, Joseph of Arimathea, to honour the Saviour, whom the intrepid Peter had forsaken, and denied even with oaths and curses.
To cast further light upon this subject, I shall,
I. Consider the character of Nicodemus—
He was a man of very considerable distinction, at the time of our Lord’s death. In his religious profession he was a Pharisee; in his civil station he was a member of the great council of the nation, and a ruler and teacher in a synagogue; and in the habit of his mind, a candid and honest man. Having heard of the miracles which the Lord Jesus had wrought, he concluded, that a person endued with such powers must necessarily have come from God, and, consequently, must have much religious information to impart. He determined, therefore, to obtain an interview with Jesus, and learn from him whatever he was commissioned to reveal. And, when he went to Jesus, he, though possessed of such rank and authority himself, addressed that despised and persecuted Teacher by the respectful appellation of “Rabbi;” confessing his belief in him as a Teacher sent from God. Thus far all was well. But there were in Nicodemus two great defects, to which I must now call your attention:
1. His cowardice—
[Twice is Nicodemus mentioned after that interview; and both times is he stigmatized as the person that “went to Jesus by night [Note: Compare Joh_7:50.].” In this he acted most unworthily. As a man of probity, he should not have been ashamed of doing what was right, or afraid of any censure he might incur by following the dictates of his own conscience. What have we to do with man’s opinion? We should approve ourselves to God, without so much as thinking, and much less fearing, what man may either say or do. It is the happiness of the Christian that he has none to fear, but God. But, wherever Christ comes in the ministration of the word, there are too many who are like-minded with Nicodemus; and are kept from seeking instruction for their souls, through “that fear of man which bringeth a snare.” Many will not even go so far as he. They have an inward conviction that this or that minister is really sent of God, and has most valuable information to impart; and yet they neither dare to hear him in public, nor to visit him in private, lest it should be known that they are inquiring after truth. Sad enemies are these to their own welfare, whilst they deprive themselves of opportunities which God has afforded them for the instruction and salvation of their souls! They may avoid the censure of men; but they have a stigma fixed upon them by God; and they have reason to fear that that Saviour, “whom they thus deny before men, will deny them before his Father and his holy angels [Note: Mar_8:38.].”]
2. His unbelief—
[Our blessed Lord, instead of reproaching him for his cowardice, immediately opened to him that doctrine which he most needed to hear, and which was of most immediate importance to one of his caste and complexion. Being himself a teacher of religion, and of that sect which was highest in repute for sanctity, he would of course think that he needed only some particular instruction which Jesus might have been commissioned to impart. But our blessed Lord told him, and with the strongest asseverations assured him, that he needed altogether a new birth; and that, without being born both, of water and of the Spirit, he could neither see nor enter into the kingdom of God. This, it might have been expected, Nicodemus should be well acquainted with: for the prophets, with whose writings he was so conversant, had most distinctly affirmed it [Note: Jer_31:32-33. Eze_36:25-26.] — — — But Nicodemus could not at all comprehend such mysterious truths: he foolishly thought that our Lord must refer to some natural birth which his followers were to experience; and when our Lord explained himself more fully by a comparison which was familiar to all, and told him plainly that it was a spiritual birth that he spoke of, he still remained as ignorant as ever; saying, “How can these things be?” Hence our Lord reproved his unbelief; saying, “If I have told you earthly things, and ye believe not, how shall ye believe if I tell you of heavenly things [Note: Joh_3:12.]?”
Thus it frequently is found amongst ourselves. Frequently do we see persons who are most exemplary in their morals and most intelligent in their minds, and, on the whole, of candid dispositions too, yet stumbling at the truths of the Gospel, and “unable to comprehend them, for want of a spiritual discernment [Note: 1Co_2:14.].” And so it must ever be, when men “mix not faith with the word they hear [Note: Heb_4:2.].”]
Having seen the character of Nicodemus, let us,
II. Make some remarks upon it—
This subject would open to us a very wide field for observation; but I content myself with observing, that in Nicodemus we see,
1. The power of the world in opposition to truth—
[It is clear that the words of our blessed Lord had made a lodgment both in the mind and in the heart of this timid man; and yet he did not dare to follow up his convictions. At no great distance of time, when the council was condemning Jesus unheard, Nicodemus ventured to express an opinion that such conduct was both ungenerous and unjust: “Doth our law judge any man before it hear him, and know what he doeth [Note: Joh_7:51.]?” But for three years after this we hear no more of Nicodemus. No more does he seek to be instructed by our Lord, either in public or in private. The general voice was against our Saviour; and Nicodemus dared not to encounter the reproach that would be cast upon him, if he should be known to be, even in heart, a follower of the despised Nazarene. Who would have thought that “a ruler in Israel” should be so timid? But the fact is, that the more elevated any man is, the more fearful he is of subjecting himself to public observation and reproach. In St. Paul’s day it was thus. He appealed to the whole Church of Corinth: “Ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called [Note: 1Co_1:26.].” And so it is in every age: let a man possess any distinction in society, and, instead of being emboldened by it to act according to his conscience, he is intimidated and restrained, and scarcely dares, even in private, to associate with one who is an avowed follower of Christ. In vain is it said that “the fearful shall not inherit the kingdom of God [Note: Rev_21:8.];” and that, “if we deny Christ, he also will deny us [Note: 2Ti_2:12.].” So great is the power of a vain ungodly world, that we will please them rather than God; and, for fear of their censure, expose ourselves to the wrath of an offended God.]
2. The power of truth in opposition to the world—
[The seed, which had been sown in Nicodemus’s heart, “grew up, he knew not how [Note: Mar_4:27.];” and, in an hour when, according to all human calculations, we should have least expected it to shew itself, it sprang up, and brought forth fruit, to the honour of our blessed Lord. The Lord Jesus was now dead upon the cross; and to pay him any honour was at the peril of a person’s life. Yet then, when Christ’s own Disciples had forsaken him, Nicodemus, with “Joseph, who also had been a disciple, but secretly for fear of the Jews [Note: ver. 38.],” “went to Pilate, and begged the body of Jesus,” in order that they might inter it with such a measure of honour and respect as the present circumstances would admit of. The boldness of this petition is particularly noticed by St. Mark [Note: Mar_15:43.]: but truth, if allowed to have its proper influence, will embolden any man, and make him to disregard even life itself, if duty call for the surrender of it [Note: Act_20:24.]. On this occasion the force of truth appears particularly conspicuous, when it animated two such timid persons to so perilous an adventure, to which they had not been called, and which they might have declined without the slightest imputation on their character. Let but truth erect its throne within the heart, and every adverse power it will utterly subdue [Note: Joh_8:32.].]
What, then, is my advice in relation to this matter?
1. Let us not covet the distinctions of this life—
[There is an idea prevalent amongst men, that the higher we rise in society, the greater will be our influence, especially if we stand well with the world, as not being “righteous over-much.” Now, I will grant that persons of this description can often do things which more decided characters would be unable to effect. I think it highly probable, that not all the Disciples together could have prevailed on Pilate to give them the body of Jesus; nor would the chief priests have suffered even Joseph and Nicodemus to have the body, if they had been generally known as followers of Christ. But the man that will draw back from Christ, and conform to the world with any such expectation as this, little thinks to what peril he subjects his own soul, and what a stigma will be fixed upon him by Almighty God, even if he should find mercy at his hands in the last day. Beloved brethren, know this, that “ye cannot serve God and mammon too [Note: Mat_6:24.].” “If ye will be friends of the world, ye must be the enemies of God [Note: Jam_4:4.],” and be dealt with as enemies in the eternal world. I mean not to discourage exertion in the pursuit either of wealth or science: but an ambitious coveting of distinction I must declare to be utterly inconsistent with true piety. “Love not the world, neither the things that are in the world: if any man love the world, the love of the Father is not in him [Note: 1Jn_2:15-16.].” I can have little doubt, but that if Joseph and Nicodemus had been in a lower sphere of life, they would have earlier confessed our blessed Lord. It was their elevation that kept them back: for lofty mountains are usually barren, in comparison of the lowly valleys. And you likewise may have reason to curse the day that ever you were raised to spheres of eminence and distinction. Be content, then, with the sphere in which it has pleased God to place you. If only you reflect, that “it is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of heaven,” you will see the wisdom of that advice, “Seekest thou great things unto thyself? Seek them not [Note: Jer_45:5.].”]
2. Let us follow the dictates of our own conscience—
[How lamentable was it, that Nicodemus, for the space of three years, should suppress, instead of following, the voice of God within him. Were he now to return from heaven, and sojourn here again, what shame would he take to himself for such unworthy conduct! Beloved brethren, let us serve God, and him only, even though all around us should depart from him [Note: Jos_24:15.]. Let us, like Caleb and Joshua, “follow the Lord fully [Note: Num_14:24.].” Who does not admire Elijah, when he stood alone, as he thought, in the midst of all Israel? Thus let us do. “If the Lord be God, let us follow him,” in despite both of men and devils.]
3. Let us, whatever talents we possess, improve them for the Lord—
[Doubtless Joseph and Nicodemus felt, that on this occasion they could exert an influence which others did not possess: and they did well, in improving it for the Lord. Now, all of us, in our respective situations, have influence of some kind: and, whatever it be, let us use it diligently, for the honour of our God. There are times and seasons which we should seize; lest, by delay, they pass away, and our opportunity for serving God be lost for ever. Had Esther not promptly followed the advice of Mordecai, in going, at the peril of her life, to Ahasuerus, the whole nation of the Jews had perished. She was the only person that, humanly speaking, could interpose with effect: and God signally blessed her pious exertions. Let us, also, watch the calls of Providence, and every one of us, according to our ability, discharge the duties that lie before us. And, if a momentary fear arise in our hearts, let us, with Moses, “esteem the reproach of Christ greater riches than all the treasures of Egypt [Note: Heb_11:26.];” and, with the Apostle Paul, account martyrdom itself a ground of self-congratulation and of holy joy [Note: Php_2:17.].]