Catholic Commentary
Nicodemus Comes to Jesus by Night
1Now there was a man of the Pharisees named Nicodemus, a ruler of the Jews.2He came to Jesus by night and said to him, “Rabbi, we know that you are a teacher come from God, for no one can do these signs that you do, unless God is with him.”
John 3:1–2 introduces Nicodemus, a Pharisee and Sanhedrin member, who visits Jesus by night to acknowledge that Jesus performs divine signs. The passage establishes Nicodemus as spiritually incomplete yet sincere—someone caught between institutional skepticism and personal conviction, approaching Jesus in darkness both literally and symbolically.
A man of power and learning comes to Jesus in darkness, confessing what he sees but not yet willing to publicly step into what he believes.
The word "we know" (οἴδαμεν, oidamen) is striking: Nicodemus speaks in the plural, hinting that he is not alone in his private assessment. Others among Israel's leadership share his tentative admiration, but none have made the journey he is making tonight. There is both community in his perception and isolation in his action.
The phrase "a teacher come from God" (διδάσκαλος ἀπὸ θεοῦ, didaskalos apo theou) shows where Nicodemus is and is not. He recognizes divine mission; he does not yet recognize divine identity. He sees prophet; he has not yet seen Son. The entire dialogue that follows (3:3–21) will be Jesus' extended effort to lift Nicodemus from correct inference to transforming encounter — from "God is with him" to "he is the Son of God" (3:16–18).
Catholic tradition reads this passage at multiple levels simultaneously, in keeping with the Church's fourfold sense of Scripture (CCC 115–119).
Literally, these verses introduce a historical figure who appears three times in John's Gospel — here (3:1–21), in defense of due process (7:50–51), and at the burial of Jesus (19:39). His arc is one of gradual, costly discipleship, culminating in his public solidarity with the crucified Christ. The Catholic tradition has always regarded him as a genuine (if initially timid) disciple; the Eastern churches commemorate him as a saint.
Allegorically, Nicodemus represents Israel's sincere seeking — the best of the old covenant reaching toward the new. St. John Chrysostom (Homilies on John, 24) sees in him a model of the intellect genuinely pursuing God, constrained by social fear but not by bad will. The Catechism (CCC 574) acknowledges that the Pharisees as a whole were not monolithically corrupt; some, like Nicodemus and Joseph of Arimathea, were open to grace.
Morally, Nicodemus exemplifies the common human condition of partial faith and divided heart — attracted to Christ yet reluctant to bear the social cost of full commitment. This is the condition that the Sacrament of Baptism addresses directly (a theme Jesus raises immediately in 3:5): one must be "born again of water and Spirit" to enter the kingdom. The Council of Trent affirmed that Baptism is the necessary door of justification (Session VI, Ch. 4), making Jesus' response to Nicodemus a foundational sacramental text.
Anagogically, the night journey toward the Light prefigures the soul's movement from spiritual darkness to the beatific vision — the eschatological fulfillment to which all seeking ultimately tends.
Nicodemus models a spiritual condition that is strikingly common today: the person who is genuinely drawn to Christ — perhaps attending Mass, reading Scripture, praying privately — but who has not yet made the full, public, costly commitment of discipleship. They come "by night," hedging, keeping faith private, afraid of what colleagues, family, or their own unresolved questions might say.
For the contemporary Catholic, these two verses issue a quiet but pointed challenge. Notice that Jesus does not rebuke Nicodemus for coming by night — he receives him and speaks to him with extraordinary depth and generosity (the rest of John 3 is among the most theologically rich passages in Scripture). The Lord meets seekers where they are. But the trajectory of Nicodemus's story in John's Gospel suggests that partial, nocturnal faith is meant to grow toward the bold, public discipleship of the graveside (19:39) — when it is costly, not convenient, to be identified with Jesus.
Ask yourself: in what areas of your life are you still Nicodemus at night? Where is Christ calling you out of the shadows and into a more complete, unguarded witness?
Commentary
John 3:1 — "Now there was a man of the Pharisees named Nicodemus, a ruler of the Jews."
John introduces Nicodemus with deliberate precision. The name Nicodemus is Greek (Νικόδημος, "conqueror of the people"), suggesting a family with Hellenistic cultural ties — not uncommon among Jerusalem's elite. More significantly, he is identified twice over: as a Pharisee and as a ruler (ἄρχων, archōn), almost certainly a member of the Sanhedrin, the supreme Jewish council of seventy-one elders. John 7:50 confirms this identification. Nicodemus thus represents the pinnacle of Israel's religious establishment: learned in Torah, socially prominent, and institutionally powerful.
This double identification is not incidental. In John's Gospel, the Pharisees are repeatedly portrayed as those who resist Jesus (1:24; 9:13–16), and the "rulers" (ἄρχοντες) who believe in Jesus are explicitly said to conceal their faith for fear of expulsion from the synagogue (12:42). Nicodemus is introduced, then, as an insider to the very structures that will eventually condemn Jesus — which makes his approach all the more theologically charged. He is a man caught between two worlds.
John 3:2 — "He came to Jesus by night and said to him, 'Rabbi, we know that you are a teacher come from God, for no one can do these signs that you do, unless God is with him.'"
The detail that Nicodemus comes by night (νυκτός, nyktos) is one of John's most resonant narrative strokes. In John's symbolic grammar, light and darkness are not merely aesthetic — they are ontological categories. Jesus has just been identified as the Lōs (Light) that the darkness cannot overcome (1:5). The world's judgment is precisely this: that "the light has come into the world, and people loved the darkness rather than the light" (3:19, just verses ahead). Nicodemus moving through the dark streets of Jerusalem to find Jesus is John's way of locating him spiritually: he is a man on the boundary, not yet fully in the light.
The Fathers were attentive to this detail. St. Augustine (Tractates on John, 11.3) notes that Nicodemus "came by night because he had not yet understood him of whom it was said, 'I am the light of the world.'" For Augustine, the night is not merely a precaution against Pharisaic surveillance — it is a symbol of incomplete illumination. Nicodemus has partial knowledge, partial courage, partial faith.
Yet the night is also the hour of the seeker. There is something admirable in the fact that Nicodemus comes . Unlike many of his colleagues, he does not dismiss the signs (σημεῖα, ) Jesus performed in Jerusalem (2:23). He reads them correctly as divine attestation: "no one can do these signs unless God is with him." This is an honest theological inference — more than many are willing to make. His address "" (Ῥαββί) — teacher, the same honorific used by John's own disciples (1:38) — shows respect and intellectual seriousness.