A Greek name derived from two words when combined means, "one who conquers the people," or "innocent blood."

His age we do not know, except for his own words. This probably refutes the idea of some that he was the rich young ruler of Lk.18:18.

Preferring the Greek name in lieu of his Hebrew name given at birth, which we do not know (all male Jews were given both Greek and Hebrew names at birth), it is thought that he could have been a Hellenist Jew (one who openly embraced the Greek culture opposed by the orthodox Jew of Jerusalem). If so, then, his Bible was likely the LXX (Septuagint -- the Greek Old Testament) rather than the Hebrew, although he probably had command of both. And, if the above is true, one could say that here was a man of tremendous character who overcame his Hellenistic background to be accepted by his more orthodox peers of Jerusalem.

We do know that he was a ruler of the Jews and a Pharisee. (See earlier notes on "Pharisees.")

Because of his close association with the Pharisees of the Suned, or Sanhedrin, he is believed to have been a member as well.

He was a master (teacher, or commonly called, rabbi) of Israel, as acknowledged by Jesus Himself.

It can be said that because of his lack of spiritual insight into his vast knowledge of scripture that he was at the outset as all Pharisees in one respect, a legalist -- only seeing, teaching, and observing the natural and legal interpretations of scripture, especially the traditions of the fathers since added. (There is a major difference in the heart of Nicodemus and that of those Pharisees who condemned Christ.)

He is introduced in the New Testament by John only, and appears on
3 occasions:

Because of this last act, in particular, he is believed to have become a disciple of Jesus before His death, likely one of those unknown on the Council who Annas sought disclosure of. This was a bold act performed that all, including his peers of the Council, could witness. Without shame, he did not shy away any longer! The Jewish Talmud mentions this name repeatedly, reckoning it with Jesus' disciples.

Not called such in the New Testament, rather, "Council," or in Greek, suned, sunedrion, or more commonly, sanhedrin.

Thought to be patterned after the judges appointed by Moses. As earlier learned, its origin is said to have its roots in the time of Ezra and the then evolving body of anonymous scribes that became know as the Great Assembly. It was composed of the surest blood of the Jews, coming from four basic groups: the Scribes, Pharisees, Sadducees, and Elders of the nation. ( Ezra 7:25-26)

A quick review of earlier times: Under the Persians (539-332 B.C.), the Jews were given jurisdiction over their own affairs. This privilege was extended beyond the Persian fall. A governing body developed, called a gerousia, or senate, which was made up of Elders representing the Jewish state. This body united with the High Priest, at that time, Jonathan, and made political alliance with the Spartans, building many strongholds in all Judea. The height of the walls surrounding Jerusalem was also extended during this period. (See I Mac.12:3,35; 13:36; 14:20,28,47.) Under the Syrians (198-167 B.C.), Judea was divided into five districts, each under a sunedrion, or sunodos (Antiq. XIV.5.4; War I.8.5.). Subsequently, the supreme body at Jerusalem was called sunedrion.

However, this did not yet eliminate the earlier established gerousia. It was under Rome, (63-3 B.C.), that Jerusalem's sunedrion was extended over all Judea (Antiq. XIV.9.4). Upon ascending to power, and viewing them as a threat, Herod the Great put 45 of its members to death (Antiq. XIV.9.4); SV.1.2.), but did not disband it entirely. After Herod's son Archeleaus' bungled attempt to reign, it was allowed to continue with limited powers under the Roman procurators. It ruled the Jews in all matters that did not conflict with Rome's procurator and his officials. A police force which had the power to make arrests was assigned to it by Rome. Though unable to execute sentence ( 18:31), it held the power of life and death of all Jews. Consequently, it held power over all matters of the Jewish state and its religion. Revenue was collected by its members, sometimes in fraudulent ways. Paul, himself an ex-member or associate, would later escape its death clutches by appealing to Caesar as a Roman citizen. (See Acts 21- 26, key vs.25:11 & 26:32.)

This was the body who sought the life of Jesus and eventually falsely accused Him, delivering Him up to the Roman procurator Pilate, only to be forced to do their own dirty work. John 18:32 tells us why Jesus was delivered for sentencing by Pilate -- for the Crucifixion, thus fulfilling scripture. The Council's method of capital punishment was death by stoning (as they had irrationally attempted on numerous earlier occasions, and succeeded with Stephen later). ( 10:31, Acts 7:59)

You will find this body active in its attempt to suppress or annihilate Christianity altogether throughout the Acts of the Apostles (e.g., Acts 4).

With the destruction of its center for existence, both Jerusalem and its cherished Temple, it too vanished from existence in A.D. 70, to be no more! Amen! With the now defunct Sadducee party, the surviving Pharisees, who were more associated with and leaders of the local synagogues, would simply be called "the Jews." It is suggested that the serious student of John gain a good working knowledge of this infamous body to see how Jesus' ministry was affected by it. It was His thorn!

It is still Passover in Jesus' first year of ministry. Great crowds of pilgrims are still in Jerusalem, and apparently from 2:23 and Nicodemus' words, Jesus has done a great work here. Many are clamoring for Jesus' attention for a personal miracle, but He has withheld Himself from them. His days, and nights, are likely filled with the constant pressure of the crowds and distractions from His own perceived purposes. But He will do and say only those things His Father has previously spoken and shown Him to say and do. Nevertheless, it is a difficult time. Already the seeds of disdain and festering opposition are seen at work in the stony hearts of the ruling class (He had spoken in an undesirable manner of their beloved Temple) that will finally erupt in an open breach in their relationship in 5:18 at next year's Passover.

However, true to John's words of 1:12, even from among the self-righteous of His own, He will receive one who genuinely desires truth over tradition. To this one, His Light will illuminate the darkest recesses of man's own reason for a complete understanding of the entrance into God's righteousness and eternal life with Him John will introduce many characters, enough sufficient that no one in any generation who reads of them can say that in them they cannot see, at least in part, a little bit of themselves. He begins at one extreme of the social structure -- a self-righteous Pharisee -- and will conclude with His first appearance to the opposite -- a forgiven sinful woman. On the scale between will be procrastinators, men of doubt, shy ones, impetuous ones, sick ones, lepers, grieving ones, thieves, murderers, harlots, tax-collectors, soldiers, children, the hungry, the homeless, the troubled in both spirit and mind, He will approach and extend a personal touch.

From every walk of life, His Light will be seen giving hope where to some there seemed no hope. He will be Unique, unlike any who preceded Him, and who will come after Him. After some turned away from Him, Peter recognized this and spoke to us all for our assurance that only in Him can Life and its fulfillment be found: "Lord, to whom shall we go? thou [alone] hast the words of eternal life. And we believe and are sure that thou art that Christ, the Son of the living God."

Let us begin now with Nicodemus and observe him in dialogue with One he acknowledges to be a greater teacher than himself, taking from their conversation and Jesus' conclusions lessons applicable for us today.