The National tribune., 1894-08-30

INTRODUCTION.
A reading of The following from Lyman
Abbott's "Jesus of Nazareth" may help.
1t shows the doctrine of the new birth was
not an unknown idea to the Rabbis:
"The Jews were accustomed to receive to
the privileges of Judaism proselytes from
heather religions. The Jewish law provided
for the public admission of such converts to
the fellowship of Israel. They were circum-
cised in token of their adoption and baptized
as a sign of their publication. They were
then said to be born again. Old things
passed away. All things became new. Old
relationships were dissolved. The convert
might marry his nearest kin without i'm
puted crime, for she was of kin to him no
more Jesus seized this familiar fact and
employed it to illustrate the truth that it is
not intellectual conviction, but a funda-
mental change in the forces of the soul
which is needed to initiate his disciples into
the kingdom of God"
The discussion between Jesus and Nico-
demus has been of great service in making
clear the doctrine of the new life impaired
by our Savior. Though partaking much of
the metaphysical, it is so much illustrated
and simplified By the dialcg that we are
glad the report is left to the Church. 1t
should be thoroughly studied.
1t is well to realize the Importance of this
paragraph: "In no other of Jesus's dis
courses have we so full and complete a
summary of the whole scheme of human
redemption as in this which inaugurated
his Messianic teachings. Election, Atone
ment, Regeneration, Faith, Judgment are
all clearly presented. Those who suppose
that Jesus's teachings changed their char
acter with the increase Of his experience,
and those who believe that his rejection by
the Jews and his final crucifxiOn were IN
foreseen and surprising contingencies to
him, may see their views refuted here, as
well as in his baptism. There were album
dant reasons why, at the beginning of his
ministry, he should be silent in his public
discourses with regard to his sufferings and
death. But in his private interview with
susceptible nearer, an interview whose ma
ture was not made known by Nicodemus
until after Jesus's death, our Savior might
unfold the whole substance of his teaching
and the whole nature Of his Messianic
work" yapr
The late Bishop Phillips Brooks once
said: "Men came to Jesus with selfish little
questions about the division of inhertar ces,
and He would not waste His time upon
them but Nicodemus came eager for spir-
itual light and Christ would sit all night
and teach him."
1t is not TO be supposed we have detailed
account of the interview. We cannot i'm
agine the conversation her began or closed
so abruptly. Certainly Ncodemus made
some reply 10 Christ's answer of verses 10
81. We have only the gist of the interview.
What is written is'wonderfulIy suggestive.
CT. 21:2 a.
&
SUBJECT: CHRIST AND NIcoDEMUs.
l. Data
We have only one account, to wit, st.
John, lei. All stated in said verses
seem to be parts of the interview between
form of catechism OF dialog. Verses and
contain the first question and answer, verses
to s inclusive the second question and an
swer, verses 8 to 81 inclusive the third ques-
ton and answer. The first question and
answer are quite equal as to length, the
second answer il much longer than the sec
ond question. the third answer is very full.
One verse ~ gives the first question, and
another verse (3) the reply. A single verse
(4) gives the second question, while four
verses 4 to q are required for reply. The
third question is in verse 9, but II verses 40
to 81 set forth the reply. We notice the
questions of Nicodemus shorten, while tie
answers of Christ enlarge. Nicodemus has
become famous and yet he played very
small part in Christ's work. Only ST. John
mentions him, and that but three times
briefly, to wit, in this lesson, in 7: 80, and in
1899. Referring to 7:50 we find another
question. Nicodemus was evidently bent
on investigation. From the subjective,
philosophical and theological nature of the
interview between Christ and Nicodemus
we would expect to find the report given by
ST. John, instead of by either synoptc Gospel
writer.
g Time
We date between March % and %, A. D.
&C. We read, it was at the time of the pass
over. 2:13. Msses raised the serpent ".
14( ATT years before our lesson. Christ
descended from Heaven ". 49, CT. VS.. II,
19) by conception, Nov. 3. G. Z; by birth
B. c. 6. When conversing with Nicodemus
Christ was about 3ll years old. We sup
pose Nicodemus quite in age, and hence
we have a kind of repetition of Christ's
discussion with the doctors when II years
old. In such discrepancy of ages the
younger must be very self-possessed and i'm
pressiveIy dignifed in manner to secure re-
spect and reverence of person and weight
ness of words.
The interview was at night. ". 2. CT
7: so and 10: 80 In every allusion to Nico-
demus the fact he sought jesus by night is
mentioned. Why by night? He may have
had something Of that false shame about
being religious which some men discover
even yet. Then, the Jews hating Christ,
Nieodemus may have apprehended lack OF
popularity, if it became known he went to
Jesus. Then, he may have wanted to in
publicly, lest he might be caught in de-
fusion or imposture and so suffer ridicule
for his folly and freshness. But we would
think from the account he felt confidence in
Chrst's claims. He was convinced by the
miracles which Jesus effected.
3. Place.
The interview occurred at some place
where Christ was stopping in Jerusalem
during the passover. He had before effected
noted miracles. 2:23
A. NieOderaus.
The Greek name Nicodemus means q Uictor
populi, leader of tire people. Nicodemus
was Pharisee, q master or teacher among
the Jews, a member of the Sanhedrim, and
so a ruler in Israel. He is reported to have
been wealthy. He was the only one of the
rulers of the Jews to seek Jesus, and he
came by night. Canon Farrar thus sums
him up: "a constitutional timdity is, how
ever, observable in all which the Gospel tells
us about Nicodemus; timidity which could
not be wholly overcome even by his honest
desire to be friend and acknowledge One
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