nicodemus was a leading member of the sanhedrim, a representative of that section of the rulers who, like the rest of the nation, were expecting a deliverer, a king who should prevail against the c?sar. they had sent to the baptist, and had heard of his testimony to the young galilean, who had now come to jerusalem, and was showing signs of a power which they could not but acknowledge. for, had he not cleansed the temple, which they had never been able to do, but, notwithstanding their pretended reverence for it, had allowed to be turned into a shambles and an exchange? they saw that a part of the people were ready to gather to him, but that he had refused to commit himself to them. this, then, the best of them must have felt, was no mere leader of a low, fierce, popular party or faction. nicodemus at any rate was evidently inclined to doubt whether he might not prove to be the king they were[59] looking for, as the baptist had declared. the doubt must be solved, and he would see for himself.

and so he comes to christ, and hears directly from him, that he has indeed come to set up a kingdom, but that it is no visible kingdom like the c?sars’, but a kingdom over men’s spirits, one in which rulers as well as peasants must become new men before they can enter—that a light has come into the world, and “he that doeth truth cometh to that light.”

from beginning to end there is no word to catch this ruler, or those he represented; no balancing of phrases or playing with plausible religious shibboleths, with which nicodemus would be familiar, and which might please, and perchance reconcile this well-disposed ruler, and the powerful persons he represented. there is, depend upon it, no severer test of manliness than our behavior to powerful persons, whose aid would advance the cause we have at heart. we know from the later records that the interview of that night, and the strange words he had heard at it, made a deep impression on this ruler. his manliness, however, breaks down for the present. he shrinks back and disappears, leaving the strange young peasant to go on his way.

the same splendid directness and incisiveness characterize his teaching at samaria. there, again, he attacks at once the most cherished local traditions, showing that the place of worship matters nothing, the object of worship everything. that object is a father of men’s[60] spirits, who wills that all men shall know and worship him, but who can only be worshipped in spirit and in truth. he, the peasant who is talking to them, is himself the messiah, who has come from this father of them and him, to give them this spirit of truth in their own hearts.

the jews at jerusalem had been clamoring round him for signs of his claim to speak such words, and in the next few days his own people would be crying out for his blood when they heard them. these samaritans make no such demand, but hear and recognize the message and the messenger. the seed is sown and he passes on, never to return and garner the harvest; deliberately preferring the hard, priest-ridden lake-cities of the jews as the centre of his ministry. he will leave ripe fields for others to reap. this decision, interpret it as we will, is that of no soft or timid reformer. take this test and compare christ’s choice of his first field for work with that of any other great leader of men.