Christ’s discourse with Nicodemus. John’s testimony.
He teacheth Nicodemus, that to come to the kingdom of God, Baptisme is necessarie, as being our Regeneration. 10 Vvhich point Nicodemus as then not vnderstāding, 11 he shevveth that they must beleeue him, and vvhat good cause there is for them so to doe. •3. After this he also baptizeth, and Iohn likevvise at the same time. 25 Wherevpon a question being moued. Whether Baptisme is better, 25 Iohn ansvvereth it by saying, that he is so far inferiour to Christ, as a mere man to God most high.
1And there was a man of the Pharisees, named Nicodemus, a ruler of the Jews.Eravi un uomo della setta de' Farisei, chiamato Nicodemo, de' principali tra' Giudei.AND there vvas a man of the Pharisees, named Nicodemus, a prince of the Ievves.Erat autem homo ex pharisæis, Nicodemus nomine, princeps Judæorum. 2This man came to Jesus by night and said to him: Rabbi, we know that thou art come a teacher from God; for no man can do these signs which thou dost, unless God be with him.Questi andò di notte tempo da Gesù, e gli disse: Maestro, noi conosciamo, che da Dio se' stato mandato a insegnare: imperocché nessuno può fare que' prodigj, che fai tu, se non ha Dio con se.This man came to IESVS by night, and said to him, Rabbi, vve knovv that thou art come from God a maister, for no man can doe these signes vvhich thou doest, vnles God be vvith him.Hic venit ad Jesum nocte, et dixit ei: Rabbi, scimus quia a Deo venisti magister, nemo enim potest hæc signa facere, quæ tu facis, nisi fuerit Deus cum eo. 3Jesus answered and said to him: Amen, amen, I say to thee, unless a man be born again, he cannot see the kingdom of God.Rispose Gesù, e dissegli: In verità, in verità ti dico, chiunque non rinascerà da capo, non può vedere il regno di Dio.IESVS ansvvered, and said to him, Amen, Amen I say to thee, Vnles a man be borne againe, he can not see the kingdom of God.Respondit Jesus, et dixit ei: Amen, amen dico tibi, nisi quis renatus fuerit denuo, non potest videre regnum Dei. 4Nicodemus saith to him: How can a man be born when he is old? Can he enter a second time into his mother’s womb and be born again?Dissegli Nicodemo: Come mai può un uomo rinascere, quando sia vecchio? Può egli forse rientrar di nuovo nel sen di sua madre, e rinascere.Nicodemus said to him, Hovv can a man be borne, vvhen he is old? can he enter into his mothers vvombe againe and be borne?Dicit ad eum Nicodemus: Quomodo potest homo nasci, cum sit senex ? numquid potest in ventrem matris suæ iterato introire et renasci ? 5Jesus answered: Amen, amen, I say to thee, unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God.Gli rispose Gesù: In verità, in verità io ti dico, chi non rinascerà per mezzo dell'acqua, e dello Spirito santo, non può entrare nel regno di Dio.IESVS ansvvered, Amen, Amen I say to thee, Vnles a man be borne againe of vvater and the Spirit, he can not enter into the kingdom of God.Respondit Jesus: Amen, amen dico tibi, nisi quis renatus fuerit ex aqua, et Spiritu Sancto, non potest introire in regnum Dei. 6That which is born of the flesh is flesh: and that which is born of the Spirit is spirit.Quello, che è generato dalla carne, è carne: e quello, che è generato dallo spirito, è spirito.That vvhich is borne of the flesh, is flesh: & that vvhich is borne of the spirit, is spirit.Quod natum est ex carne, caro est: et quod natum est ex spiritu, spiritus est.
7Wonder not that I said to thee: You must be born again.Non ti meravigliare, se ti ho detto: Bisogna, che voi nasciate da capo.Marueil not, that I said to thee, You must be borne againe.Non mireris quia dixi tibi: oportet vos nasci denuo. 8The Spirit breatheth where he will and thou hearest his voice: but thou knowest not whence he cometh and whither he goeth. So is every one that is born of the Spirit.Lo spirito spira dove vuole: e il suono ne odi, ma non sai, donde venga, né dove vada: così addiviene a chiunque è nato di spirito.The spirit breatheth vvhere he vvil: and thou hearest his voice, but thou knovvest not vvhence he commeth and vvhither he goeth: so is euery one that is borne of the Spirit.Spiritus ubi vult spirat, et vocem ejus audis, sed nescis unde veniat, aut quo vadat: sic est omnis qui natus est ex spiritu. 9Nicodemus answered and said to him: How can these things be done?Rispose Nicodemo, e dissegli: Come mai può esser questo?Nicodemus ansvvered, & said to him, Hovv can these things be done?Respondit Nicodemus, et dixit ei: Quomodo possunt hæc fieri ? 10Jesus answered and said to him: Art thou a master in Israel, and knowest not these things?Rispose Gesù, e dissegli: Tu sei in Israele maestro, e non intendi queste cose?IESVS ansvvered, and said to him, Thou art a maister in Israel, and art thou ignorant of these things?Respondit Jesus, et dixit ei: Tu es magister in Israël, et hæc ignoras ? 11Amen, amen, I say to thee that we speak what we know and we testify what we have seen: and you receive not our testimony.In verità, in verità ti dico, che noi parliamo di quel, che sappiamo, e attestiamo quello, che abbiam veduto, e voi non date retta alla nostra asserzione.Amen, Amen I say to thee, that vve speake that vvhich vve knovv, and that vvhich vve haue seen vve testifie, and our testimonie you receiue not.amen, amen dico tibi, quia quod scimus loquimur, et quod vidimus testamur, et testimonium nostrum non accipitis. 12If I have spoken to you earthly things, and you believe not: how will you believe, if I shall speak to you heavenly things?Se vi ho parlato di cose della terra, e non mi credete: come mi crederete, se vi parlerò di cose del cielo.If I haue spoken to you earthly things, and you beleeue not: hovv if I shal speake to you heauenly things, vvil you beleeue?Si terrena dixi vobis, et non creditis: quomodo, si dixero vobis cælestia, credetis ? 13And no man hath ascended into heaven, but he that descended from heaven, the Son of man who is in heaven.Or nissuno discese in cielo, fuorichè colui, che è disceso dal cielo, il Figliuolo dell'uomo, che sta nel cielo.And no man hath ascended into heauen, but he that descended from heauen, the Sonne of man vvhich is in heauen.Et nemo ascendit in cælum, nisi qui descendit de cælo, Filius hominis, qui est in cælo.
14And as Moses lifted up the serpent in the desert, so must the Son of man be lifted up:E siccome Mosè innalzò nel deserto il serpente; nella stessa guisa fa d'uopo, che sia innalzato il Figliuolo dell'uomo.And as Moyses exalted the serpent in the desert, so must the Sonne of man be exalted:Et sicut Moyses exaltavit serpentem in deserto, ita exaltari oportet Filium hominis: 15That whosoever believeth in him may not perish, but may have life everlasting.Affinchè chiunque in lui crede, non perisca; ma abbia la vita eterna.that euery one vvhich beleeueth in him, perish not, but may haue life euerlasting.ut omnis qui credit in ipsum, non pereat, sed habeat vitam æternam. 16For God so loved the world, as to give his only begotten Son: that whosoever believeth in him may not perish, but may have life everlasting.Imperocché Dio ha talmente amato il mondo, che ha dato il Figliuol suo unigenito, affinchè chiunque in lui creda, non perisca; ma abbia la vita eterna.For so God loued the vvorld, that he gaue his only-begotten sonne: that euery one that beleeueth in him, perish not, but may haue life euerlasting.Sic enim Deus dilexit mundum, ut Filium suum unigenitum daret: ut omnis qui credit in eum, non pereat, sed habeat vitam æternam. 17For God sent not his Son into the world, to judge the world: but that the world may be saved by him.Conciossiachè non ha Dio mandato il Figliuol suo al mondo per dannare il mondo; ma affinchè per mezzo di esso il mondo si salvi.For God sent not his sonne into the vvorld, to iudge the vvorld, but that the vvorld may be saued by him.Non enim misit Deus Filium suum in mundum, ut judicet mundum, sed ut salvetur mundus per ipsum. 18He that believeth in him is not judged. But he that doth not believe is already judged: because he believeth not in the name of the only begotten Son of God.Chi in lui crede, non è condannato: ma chi non crede, è stato già condannato; perché non crede nel nome dell'unigenito Figliuol di Dio.He that beleeueth in him, is not iudged. but he that doeth not beleeue, is already iudged: because he hath not beleeued in the name of the only-begotten sonne of God.Qui credit in eum, non judicatur; qui autem non credit, jam judicatus est: quia non credit in nomine unigeniti Filii Dei. 19And this is the judgment: Because the light is come into the world and men loved darkness rather than the light: for their works were evil.E la condannazione sta in questo: che venne al mondo la luce, e gli uomini amaron meglio le tenebre, che la luce: perché le opere loro eran malvagge.And this is the iudgment: because the light is come into the vvorld, and men haue loued the darkenesse rather then the light: for their vvorkes vvere euil.Hoc est autem judicium: quia lux venit in mundum, et dilexerunt homines magis tenebras quam lucem: erant enim eorum mala opera.
20For every one that doth evil hateth the light and cometh not to the light, that his works may not be reproved.Imperocché chi fa male, odia la luce, e non si accosta alla luce, affinchè non vengano riprese le opere sue.For euery one that doeth il, hateth the light, and commeth not to the light, that his vvorkes may not be controuled.Omnis enim qui male agit, odit lucem, et non venit ad lucem, ut non arguantur opera ejus: 21But he that doth truth cometh to the light, that his works may be made manifest: because they are done in God.Chi poi opera secondo la verità, si accosta alla luce, affinchè manifeste rendansi le opere sue; perché sono fatte secondo Dio.But he that doeth veritie, commeth to the light, that his vvorkes may be made manifest, because they vvere done in God.qui autem facit veritatem, venit ad lucem, ut manifestentur opera ejus, quia in Deo sunt facta. 22After these things, Jesus and his disciples came into the land of Judea: and there he abode with them and baptized.Andò dipoi Gesù co' suoi discepoli nella Giudea: e ivi si trattenne con essi, e battezzava.After these things IESVS came and his Disciples into the countrie of Ievvrie: and there he abode vvith them, and baptized.Post hæc venit Jesus et discipuli ejus in terram Judæam: et illic demorabatur cum eis, et baptizabat. 23And John also was baptizing in Ennon near Salim: because there was much water there. And they came and were baptized.E Giovanni ancora stava battezzando in Ennon vicino a Salim; perchè quivi vi erano molte acque, e la gente vi concorreva, ed erano battezzati.And Iohn also vvas baptizing in Aenon beside Salim: because there vvas much vvater there, and they came, and vvere baptized.Erat autem et Joannes baptizans, in Ænnon, juxta Salim: quia aquæ multæ erant illic, et veniebant et baptizabantur. 24For John was not yet cast into prison.Imperocché non era ancora Giovanni stato messo in prigione.For Iohn vvas not yet cast into prison.Nondum enim missus fuerat Joannes in carcerem. 25And there arose a question between some of John’s disciples and the Jews, concerning purification.E nacque disputa tra i discepoli di Giovanni, e i Giudei intorno alla purificazione.And there rose a question of Iohns disciples vvith the Ievves concerning purification.Facta est autem quæstio ex discipulis Joannis cum Judæis de purificatione. 26And they came to John and said to him: Rabbi, he that was with thee beyond the Jordan, to whom thou gavest testimony: behold, he baptizeth and all men come to him.E andarono da Giovanni, e gli dissero: Maestro, colui, che era teco di là dal Giordano, cui tu rendesti testimonianza, ecco, che questi battezza, e tutti vanno a lui.And they came to Iohn, and said to him, Rabbi, he that vvas vvith thee beyond Iordan, to vvhom thou didst giue testimonie, behold he baptizeth, and al come to him.Et venerunt ad Joannem, et dixerunt ei: Rabbi, qui erat tecum trans Jordanem, cui tu testimonium perhibuisti, ecce hic baptizat, et omnes veniunt ad eum.
27John answered and said: A man cannot receive any thing, unless it be given him from heaven.Rispose Giovanni, e disse: Non può l'uomo aver cos' alcuna, se non gli vien data dal cielo.Iohn ansvvered and said, A man can not receiue any thing, vnlesse it be giuen him from heauen.Respondit Joannes, et dixit: Non potest homo accipere quidquam, nisi fuerit ei datum de cælo. 28You yourselves do bear me witness that I said, I am not Christ, but that I am sent before him.Voi stessi mi siete testimoni, come io dissi: Non son io il Cristo, ma sono stato mandato a precederlo.Your selues doe beare me vvitnesse, that I said, I am not CHRIST: but that I am sent before him.Ipsi vos mihi testimonium perhibetis, quod dixerim: Non sum ego Christus: sed quia missus sum ante illum. 29He that hath the bride is the bridegroom: but the friend of the bridegroom, who standeth and heareth Him, rejoiceth with joy because of the bridegroom’s voice. This my joy therefore is fulfilled.Sposo è quegli, che ha la sposa: ma l'amico dello sposo, che sta in piedi a udirlo, si riempie di gaudio alla voce dello sposo. Tal gaudio adunque proprio di me lo ho io compiutamente.He that hath the bride, is the bridegrome: but the frende of the bridegrome that standeth and heareth him, reioyceth vvith ioy for the voice of the bridegrome. This my ioy therfore is filled.Qui habet sponsam, sponsus est: amicus autem sponsi, qui stat, et audit eum, gaudio gaudet propter vocem sponsi. Hoc ergo gaudium meum impletum est. 30He must increase: but I must decrease.Quegli dee crescere, io essere abbassato.He must increase, and I diminishe.Illum oportet crescere, me autem minui. 31He that cometh from above is above all. He that is of the earth, of the earth he is, and of the earth he speaketh. He that cometh from heaven is above all.Quegli, che vien di lassù è sopra tutti. E chi vien dalla terra, alla terra appartiene, e parla della terra. Colui, che vien dal cielo, è sopra tutti.He that cōmeth from aboue, is aboue al. He that is of the earth, of the earth he is, and of the earth he speaketh. He that commeth from heauen, is aboue al.Qui desursum venit, super omnes est. Qui est de terra, de terra est, et de terra loquitur. Qui de cælo venit, super omnes est. 32And what he hath seen and heard, that he testifieth: and no man receiveth his testimony.Ed egli attesta cose, che ha vedute, e udite: e nissuno presta fede alla sua asserzione.And vvhat he hath seen and heard, that he testifieth: and his testimonie no man receiueth.Et quod vidit, et audivit, hoc testatur: et testimonium ejus nemo accipit.
33He that hath received his testimony hath set to his seal that God is true.Ma chiunque ha aderito a ciò che egli attesta, depone, che Dio è verace.He that hath receiued his testimonie, hath signed that God is true.Qui accepit ejus testimonium signavit, quia Deus verax est. 34For he whom God hath sent speaketh the words of God: for God doth not give the Spirit by measure.Imperocché quegli, che da Dio è stato mandato, parla parole di Dio: conciossiachè non gli da Iddio lo spirito con misura.For he vvhom God hath sent, speaketh the vvordes of God. for God doth not giue the spirit by measure.Quem enim misit Deus, verba Dei loquitur: non enim ad mensuram dat Deus spiritum. 35The Father loveth the Son: and he hath given all things into his hand.Il Padre ama il Figliuolo: e nelle sue mani ha poste le cose tutte.The Father loueth the Sonne: & he hath giuen al things in his hand.Pater diligit Filium et omnia dedit in manu ejus. 36He that believeth in the Son hath life everlasting: but he that believeth not the Son shall not see life: but the wrath of God abideth on him.Chi crede nel Figliuolo, ha la vita eterna: ma chi niega fede al Figliuolo, non vedrà la vita; ma sta sopra di lui l'ira di Dio.He that beleeueth in the Sonne, hath life euerlasting: but he that is incredulous to the Sonne, shal not see life, but the vvrath of God remaineth vpon him.Qui credit in Filium, habet vitam æternam; qui autem incredulus est Filio, non videbit vitam, sed ira Dei manet super eum.
3:2
St. Chrysostom
By night. Nicodemus was at this time weak in faith, and therefore did not wish to endanger himself by coming to our Saviour in open day, when the enemies of Christ could see him. For many (as this evangelist informs us in John 12:42.) of the chief men also believed in him; but because of the Pharisees they did not confess, that they might not be cast out of the Synagogue. (St. Chrysostom)
It appears from this verse that Jesus Christ wrought many miracles, even in the first year of his preaching: though not very publicly, and amidst the crowd. However, few of those which he performed in Judea are noticed by the evangelist.
3:5
Witham
Unless a man be born again of water, and the Holy Ghost. Though the word Holy be now wanting in all Greek copies, it is certainly the sense. The ancient Fathers, and particularly St. Augustine in divers places, from these words, prove the necessity of giving baptism to infants: and by Christ's adding water, is excluded a metaphorical baptism. See also (Acts 8:36.; Acts 10:47.; Titus 3:5.) (Witham)
St. Chrysostom
Except a man be born again. That is, unless you are born again by a spiritual regeneration in God, all the knowledge which you learn from me, will not be spiritual but carnal. But I say to you, that neither you nor any other person, unless you be born again in God, can understand or conceive the glory which is in me. (St. Chrysostom)
3:8
Witham
The Spirit breatheth where he will. The Protestant translation has the wind: and so it is expounded by St. Chrysostom and St. Cyril on this verse; as if Christ compared the motions of the Holy Ghost to the wind, of which men can give so little account, whence it comes, or whither it goes. Yet many others, as St. Augustine, St. Ambrose and St. Gregory, understand this expression of the Holy Ghost, of whom it can only be properly said, that he breatheth where he will. (Witham)
3:10
Witham
And knoweth not these things. That is, of baptism given by in a visible manner, and you understand not, how will you comprehend greater and heavenly things, if I speak of them? (Witham)
Many passages, both in the law and the prophets, implied this doctrine of regeneration; for what else can be the meaning of the circumcision of the heart, commanded by Moses; (Deuteronomy 10:16.) of the renewal of a clean and right spirit, prayed for by David; (Psalm l.) of God's giving his people a new heart and a new spirit. (Ezechiel 36:26.; etc.) But the Pharisees, taken up with their rites and traditions, paid little attention to spiritual things of greater moment.
3:11
St. Thomas Aquinas
We speak what we know. It may perhaps be asked here, why Christ speaks in the plural number? To this we must answer, that it is the only Son of God, who is here speaking, showing us how the Father is in the Son, and the Son in the Father, and the Holy Ghost proceeding from both. (St. Thomas Aquinas)
3:13
Witham
No man hath ascended---but he that descended from heaven, the Son of man, who is in heaven. These words, divers times repeated by our Saviour, in their literal and obvious sense, shew that Christ was in heaven, and had a being before he was born of the Virgin Mary, against the Cerinthians, etc. That he descended from heaven: that when he was made man, and conversed with men on earth, he was at the same time in heaven. Some Socinians give us here their groundless fancy, that Jesus after his baptism took a journey to heaven, and returned again before his death. Nor yet would this make him in heaven, when he spoke this to his disciples. (Witham)
3:14
This comparison of the serpent lifted up in the desert, upon which whoever looked was immediately cured from the bite of the fiery serpents, is a figure of the crucifixion of Christ on Calvary. And we remark, that our divine Saviour makes use of these words, the Son of man must be lifted up or exalted; (exaltari) by which form of expression he would teach us, that he does not consider the cross as a disgrace, but as a glory; (Theophylactus and St. Chrysostom) and moreover, that as the Israelites, bitten by the fiery serpents, were cured by looking upon the brazen serpent, so are Christians cured by looking up with an active faith, replete with love and confidence, on Jesus Christ crucified.
3:16
Witham
Give his only begotten Son---God sent not his Son into the world. He was then his Son, his only begotten Son, before he sent him into the world. He was not, therefore, his Son, only by the incarnation, but was his Son from the beginning, as he was also his word from all eternity. This was the constant doctrine of the Church, and of the Fathers, against the heresy of the Arians, that God was always Father,[Ver. 16, 17. Aei Theos, aei uios; ama pater, ama uios. Arius began his heresy by denying this, as it appears in his letter to Eusebius, of Nicomedia, in St. Epiphanius, haer. 69, p. 731.] and the Son always the eternal Son of the eternal Father. See note on John 1:ver. 14. (Witham)
St. Augustine
The world may be saved. Why, says St. Augustine, is Christ called the Saviour of the world, unless from the obligation he took upon himself at his birth? He has come like a good physician, effectually to save mankind. The man, therefore, destroys himself, who refuses to follow the prescriptions of his physician. (St. Augustine)
3:18
Challoner
Is not judged. He that believeth, viz. by a faith working through charity, is not judged; that is, is not condemned; but the obstinate unbeliever is judged; that is, condemned already, by retrenching himself from the society of Christ and his Church. (Challoner)
3:19
Challoner
The judgment. That is, the cause of his condemnation. (Challoner)
3:22
Witham
And baptized. Not Christ himself, but his disciples. See John 4:2. (Witham)
3:23
Ven. Bede
Salem. A town situated upon the river Jordan, where formerly Melchisedech reigned. (Ven. Bede)
3:29
Alcuin † AD 804
He of whom you complain is the bridegroom, and I am the friend of the bridegroom, sent before to prepare his bride; that is, to collect for him a Church from all nations. (Alcuin.)
St. Chrysostom
The servants of the bridegroom do not rejoice in the same manner as his friends: I am his friend, and I rejoice with very great joy, because of the bridegroom's voice. He must increase, and I must decrease; by which words the great precursor demonstrates to the world, that not the least envy with regard to his divine Master rankles in his heart; but on the contrary, that he should be happy to see all his followers desert him, to run to Jesus Christ. (St. Chrysostom)
3:30
Witham
He (Christ) must increase, not in virtue and perfection, with which he is replenished, but in the opinion of the world, when they begin to know him, and believe in him: and in like manner, I must be diminished, when they know how much he is above me. (Witham)
3:31
Witham
He that cometh from above, meaning Christ. He that is of the earth, meaning himself, is from the earth,[Ver. 31. Qui est de terra, de terra est, o on ek tes ges, ek tes ges esti, kai ek tes ges lalei. et de terra loquitur.] is earthly, is but a frail and infirm man; and so speaketh as from the earth: this seems rather the sense, than that he speaketh of, or concerning the earth. See the Greek text. (Witham)
3:32
Witham
What he hath seen and heard. The meaning is not by his senses, but what he knows for certain, having the same knowledge as his eternal Father. See John 5:19. And no one; that is but few now receive his testimony. (Witham)
3:33
Witham
He that hath received his testimony. These following words to the end of the chapter, seem to be the words of St. John the Baptist, rather than of the evangelist. The sense is, whosoever hath believed, and received the doctrine of Christ, hath attested as it were under his hand and seal, that God is true, and hath executed his promise concerning the Messias. (Witham)
3:34
Witham
Doth not give the Spirit by measure. Christ, even as man, has a plenitude of graces. See chapt. 1:ver. 14. And all things, all creatures, both in heaven and earth, are given into his hands, and made subject to him, as man. See 1 Corinthians 15:26. (Witham)
3:35
St. Augustine
The Father loveth the Son. The Father loveth John, loveth Paul, yet he hath not given all things into their hands. The Father loveth the Son, not as a lord does his servants, not as an adopted Son, but as his only begotten Son; therefore hath he given all things into his hands, that as the Father is, so may the Son be. (St. Augustine)
3:36
The divinity of the Son is in this chapter proved as clearly as in 1 John 5:7. "There are three who give testimony in heaven; the Father, the Word, and the Holy Ghost; and these three are one." Which verse is entirely omitted by Luther in his version; for which omission he is severely reproved by Keckerman. But while Catholics and Protestants deduce from this and many other places in Scripture, the divinity of Jesus Christ, as an indubitable and irrefragable consequence, how may learned Arians, Socinians, and Unitarians read the same texts, and deduce quite contrary consequences? How clearly does this prove that the Bible only cannot prove the exclusive rule of faith. With reason does the Cambridge divinity professor, Dr. Herbert Marsh, ask in his late publication on this subject, p. 18, "Are all Protestants alike in their religion? Have we not got Protestants of the Church of England, Protestants of the Church of Scotland, Protestants who hold the profession of Augsburgh? Have we not both Arminian and Calvinistic Protestants? Are not the Moravians, the Methodists, the Baptists, the Quakers, and even the Jumpers, the Dunkers, the Swedenborgians, all Protestants? Since, then Protestantism assumes so many different forms, men speak quite indefinitely, if they speak of it without explaining the particular kind which they mean. When I hear of a Swedish or a Danish Protestant, I know that it means a person whose religion is the Bible only, as expounded by the Synod of Dort. In like manner a Protestant of the Church of England, is a person whose religion is the Bible only; but the Bible as expounded by its Liturgy and Articles. How, therefore, can we know, if we give the Bible only, what sort of Protestantism well be deduced from it?"
In the same publication, Dr. Herbert Marsh, p. 21, adds, "Protestants of every description, however various and even opposite in their opinions, claim severally for themselves the honour of deducing from the Bible irrefragable and indubitable consequences. The doctrine of conditional salvation is an indubitable consequence to the Arminian. The doctrine of absolute decree, an indubitable consequence to the Calvinist. The doctrines of the trinity, the atonement and the sacraments, which the Church of England considers as indubitable consequences of the Bible, would not be so, if the Unitarians and Quakers were right in the consequences which they draw from the Bible. But the consequences which they deduce appear indubitable to them." This the professor properly styles protestantism in the abstract, or generalized, and nearly allied to apostacy from Christianity: a system, p. 16, "by which many a pilgrim has lost his way between the portal of the temple and the altar---disdaining the gate belonging only to the priests, and approaching at once the portals of the temple, they have ventured without a clue, to explore the inmost recesses; and have been bewildered in their way, till at length they have wandered to the devious passage, where Christianity itself becomes lost from the view." See his Inquiry into the consequences of neglecting to give the Prayer-Book with the Bible.
3:5
Unless a man be born again, etc.... By these words our Saviour hath declared the necessity of baptism; and by the word water it is evident that the application of it is necessary with the words. Matt. 28. 19.
3:18
3:19
The judgment.... That is, the cause of his comdemnation.
3:21
He that doth truth.... that is, he that acteth according to truth, which here signifies the Law of God. Thy law is truth. Psa. 118. 142.
3:1
In the liturgy The Gospel vpō Holy Roode day, Maij •.
3:5
5. Borne againe of water.] As no man can enter into this world not haue his life an I being in the same, Baptisme in water necessarie to saluation. except he be borne of his carnal parents: no more can a mā enter into the life & state of grace which is in Christ, or attaine to life euerlasting, vnles he be borne and baptized of water and the Holy Ghost, whereby we see first, this Sacrament to be called our regeneration or second birth, in respect of our natural and carnal which was before. Secondly, that this Sacrament consisteth of an external element of water, and internal vertue of the Holy Spirit: wherein it excelleth Iohns Baptisme, which had the external element, but nor the spiritual grace, thirdly, that no man can enter into the kingdom of God, not into the fellowship of Holy Church, without it. Whereby the Pelagians, and Caluinists be condemned, that promisse life euerlasting to yong children that die without Baptisme, August. haeres. 18. and al other that thinke onely faith to serue, or the external element of water superfluous or not necessarie: our Sauiours wordes being plaine and general. Though in this cafe, Baptisme in two cases not necessarie, but othervvise supplied. God which hath not bound his grace, in respect of his owne freedom, to any Sacrament, may and doth accept them as baptized, which either are martyred before they could be baptized, or els depart this life with vow and desire to haue that Sacrament, but by some remedilesse necessirie could not obtaine it. Lastly, it is proued that this Sacrament giueth grace ex opere operato, that is, of the worke itself (which al Protestants denie) because it so breedeth our spiritual life in God, as our carnal birth giueth the life of the world.
3:8
We folow rather S. August. & those ancient fathers, which most commōly vnderstand this place of the holy Ghost, & not of the windes although both senses be good.
3:13
Concordance Nu. 21, 9
3:15
In the liturgy The Gospel vpō Munday in the whitsonweeke.
3:18
18. It iudged already.] Euery infidel, and namely heretikes, are iudged already. He that beleeueth in Christ with faith which worketh by charitie (as the Apostle speaketh) shal not be condemned at the later day nor at the houre of his death: Gal. 5, 6. but the infidel, be he Iew, Pagan, or Heretike, is already (if he die in his incredulitie) by his owne profession and sentence condemned, and shal not come to iudgement either particular or general, to be discussed according to his workes of mercie done or omitted. Tit. 3, 11•. In which sense S. Paul faith that the obstinate Heretike is condemned by his owne iudgement, preuenting in him self, of his owne free wil, the sentence both of Christ and of the Church.
3:26
Concordance Io. 1, 19.
3:27
Concordance Io. 1, 20.
3:31
31. He that commeth from aboue.] The excellencie of Christs povver and graces. As though he should say, No maruel that men resort to Christ so fast and make lesse account of me, for, his baptisme and his preaching and his person are al from heauen immediatly. He bringeth al from the very bosome, mouth, and substance of God his Father. Whatsoeuer is in me, is but a litle drop of his grace. His spirit and graces are aboue al measures or mens gifts, euen according to his Manhod: and al power temporal and spiritual, the kingdom and the Priesthod, and al soueraintie in heauen and earth are bestowed vpon him as he is man also.
3:1
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 24
Chap. iii. 1, 2 . “And there was a man of the Pharisees, named Nicodemus. The same came to Jesus by night.”
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 1.59
… For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 120.4
… For Nicodemus had at first come to Jesus by night, as recorded by this same John in the earlier portions of his Gospel.
3:2
Tatian † AD 180 The Diatessaron 32
[27] And they came to Jerusalem. And there was there a man of the Pharisees, [28] named Nicodemus, ruler of the Jews.
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 49
I am at a loss how to write. Am I to blame you for your refusal? or for having regard to the trials, and hiding for fear of the Jews
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 6
“Jesus of Nazareth, a man proved (to be sent) from God unto you.” (Recapitulation of v. 22–31 ): one, of whom, by reason of His works, there can be no doubt; but who, on the contrary, is demonstrated. Thus also Nicodemus said, “No man can do these miracles which Thou doest—By miracles, and wonders, and signs which God wrought by Him in the midst of you” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 23
… “Who went about doing good, and healing all that were oppressed of the devil:” and the greatness of the power shown when He overcomes the devil; and the cause, “Because God was with Him.” Therefore also the Jews spake thus: “We know that Thou art a teacher come from God: for none can do these miracles except God be with him.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 61
[2.] A remark which the more tolerable among them continually made to one another; “A man that is a sinner cannot do such miracles.” And again, “A devil cannot open the eyes of the blind”: and, “No man can do such miracles except God be with him.” (
St Jerome † AD 420 The Letters of St. Jerome 84.3
… So excellent was his teaching. Men fancied that I had now made an end of learning. Yet once more I came to Jerusalem and to Bethlehem. What trouble and expense it cost me to get Baraninas to teach me under cover of night. For by his fear of the Jews he presented to me in his own person a second edition of Nicodemus.
St Augustine of Hippo † AD 430 Letters of St. Augustin 189.3
… “Now are we the sons of God; and it doth not yet appear what we shall be: but we know that, when He shall appear, we shall be like Him; for we shall see Him as He is.”
St Augustine of Hippo † AD 430 On the Holy Trinity 14.19
… And therefore that place too of the Apostle John must be understood rather according to this image, when he says, “We shall be like Him, for we shall see Him as He is;” because he spoke too of Him of whom he had said, “We are the sons of God.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 28.3
3. “Draw not My Soul away with sinners, and destroy me not with them that work iniquity, with them that speak peace with their neighbours” ( ver. 3 ). With them that say unto Me, “We know that Thou art a Master come from God.”
3:3
Tatian † AD 180 The Diatessaron 32
[27] And they came to Jerusalem. And there was there a man of the Pharisees, [28] named Nicodemus, ruler of the Jews. This man came unto Jesus by night, and said unto him, My Master, we know that thou hast been sent from God as a teacher; and no man can do these signs that thou doest, except him whom God is [29] with.
St Athanasius of Alexandria † AD 373 On the Incarnation of the Word 13
… 2. in the same way also the most holy Son of the Father, being the Image of the Father, came to our region to renew man once made in His likeness, and find him, as one lost, by the remission of sins; as He says Himself in the Gospels: “I came to find and to save the lost.” Whence He said to the Jews also: “Except
St Basil the Great † AD 379 De Spiritu Sancto 15
… In that we were buried with Him by baptism. What then is the manner of the burial? And what is the advantage resulting from the imitation? First of all, it is necessary that the continuity of the old life be cut. And this is impossible unless a man be born again, according to the Lord’s word;
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 3.4
… for without both thou canst not possibly be made perfect . It is not I that say this, but the Lord Jesus Christ, who has the power in this matter: for He saith, Except a man be born anew (and He adds the words) of water and of the Spirit, he cannot enter into the kingdom of God
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 39.5
II. Therefore listen to the Voice of God, which sounds so exceeding clearly to me, who am both disciple and master of these mysteries, as would to God it may sound to you; I Am The Light Of The World. Therefore approach ye to Him and be enlightened, and let not your faces be ashamed, being signed with the true Light. It is a season of new birth,
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 41
… and this, The Spirit of God that made me, and the Breath of the Almighty that teacheth me; and again, Thou shalt send forth Thy Spirit and they shall be created, and Thou shalt renew the face of the earth. And He is the Author of spiritual regeneration. Here is your proof:—None can see or enter into the Kingdom, except he be born again of the Spirit,
St Gregory of Nyssa † AD 395 Against Eunomius 2.14
… For thus He expressly ascribes the birth of the children of God to the Spirit, saying, that as that which is born of the flesh is flesh, so that which is born of the Spirit is spirit. But as many as are born of the Spirit are called the children of God
St Gregory of Nyssa † AD 395 Against Eunomius 4.4
… but the other kind is believed to be from God, and heavenly, and, as the Gospel says, “from above
St Gregory of Nyssa † AD 395 Against Eunomius 11.5
… But we, having learnt from the holy voice of Christ that “except a man be born again of water and of the Spirit he shall not enter into the kingdom of God
St Gregory of Nyssa † AD 395 On the Baptism of Christ 1
… Let us however, if it seems well, persevere in enquiring more fully and more minutely concerning Baptism, starting, as from the fountain-head, from the Scriptural declaration, “Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 10
… And for this cause, he does not here say “grace,” but “superabundance of grace.” For it was not as much as we must have to do away the sin only, that we received of His grace, but even far more. For we were at once freed from punishment, and put off all iniquity, and were also born again from above (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 16
… Thus are we also gendered by the words of God. Since in the pool of water it is the words of God which generate and fashion us. For it is by being baptized into the Name of the Father and of the Son and of the Holy Ghost that we are gendered. And this birth is not of nature, but of the promise of God. (
St John Chrysostom † AD 407 Homilies on Colossians 8
… we have put off the body of the sins of the flesh” ( c. ii. 11, 12; Rom. vi. 4 .); how then again sayest thou, “Mortify”? Art thou sporting? Dost thou thus discourse, as though those things were in us? There is no contradiction; but like as if one, who has clean scoured a statue that was filthy, or rather who has recast it, and displayed it bright afresh,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 24
Ver. 3 . “Verily, verily, I say unto thee, Except a man be born again, he cannot see the Kingdom of God.”
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 24
… one when nature brought us forth into this light, binding us in the bonds of flesh; and the other, when the truth regenerated us on our conversion from error and our entrance into the faith. It is this second birth of which Jesus speaks in the Gospel, when He says, "Except a man be born again, he cannot see the kingdom of God."
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 1.26
Now they take alarm from the statement of the Lord, when He says, “Except a man be born again, he cannot see the kingdom of God;”
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 1.58
Let us now examine more carefully, so far as the Lord enables us, that very chapter of the Gospel where He says, “Except a man be born again,—of water and the Spirit,— he shall not enter into the kingdom of God.”
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 2.43
… From which the conclusion arises, that no one who has not been born could possibly have been born again in his father. Born again, however, a man must be, after he has been born; because, “Except a man be born again, he cannot see the kingdom of God”
St Augustine of Hippo † AD 430 A Treatise on the Soul and its Origin 3.17
… “Verily, verily, I say unto you, Except a man be born again of water and of the Spirit, he cannot enter into the kingdom of God.” Observe again, He uses the same phrase, the kingdom of God, not the kingdom of heaven .
St Augustine of Hippo † AD 430 Our Lord’s Sermon on the Mount 1.8
… Let us then consider that first which I have put first: for he who adds what is wanting does not surely destroy what he finds, but rather confirms it by perfecting it; and accordingly He follows up with the statement, “Verily I say unto you,
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.13
Now seeing that this Adam is spiritual, it was meet that both the birth and likewise the food should be spiritual too, but since we are of a double and compound nature, it is meet that both the birth should be double and likewise the food compound. We were therefore given a birth by water and Spirit: I mean, by the holy baptism
Anonymous A Treatise on Re-Baptism by an Anonymous Writer 3
3. And to these things thou perchance, who art bringing in some novelty, mayest immediately and impatiently reply, as thou art wont, that the Lord said in the Gospel: “Except a man be born again of water and of the Spirit, he cannot enter into the kingdom of heaven.”
3:4
Tatian † AD 180 The Diatessaron 32
… This man came unto Jesus by night, and said unto him, My Master, we know that thou hast been sent from God as a teacher; and no man can do these signs that thou doest, except him whom God is [29] with. Jesus answered and said unto him, Verily, verily, I say unto thee, If a man [30] be not born a second time , he cannot see the kingdom of God.
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 30
… For in what sense is either impossible, except that it is contrary to the will? There is a somewhat similar meaning in the expressions which imply that a thing impossible by nature is possible to God if He so wills; as that a man cannot be born a second time,
St Gregory of Nyssa † AD 395 Against Eunomius 1-2.39
What harm, too, does our Faith suffer from our admitting those expressions of our opponents which they bring forward against us as absurd, when they ask ‘whether He which is can be begotten?’ We do not assert that this can be so in the sense in which Nicodemus put his offensive question
St Gregory of Nyssa † AD 395 The Great Catechism 39
… for he only returns to himself . What happens then is on a par with the surmises of Nicodemus; he, when instructed by our Lord as to the necessity of being born from above, because he could not yet comprehend the meaning of the mystery, had his thoughts drawn back to his mother’s womb
St John Chrysostom † AD 407 Homilies on Second Corinthians 2
… and we expound the doctrine of the laver, and in asking instruct them to know its power. For what is said thenceforth familiarizes them to know already that what is there done is a regeneration, and that we are born again of the waters, just as of the womb; that they say not after Nicodemus, “How
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 24
Ver. 4 . “Nicodemus saith, How can a man be born when he is old?”
3:5
St Justin Martyr † AD 165 The First Apology 61
… For, in the name of God, the Father and Lord of the universe, and of our Saviour Jesus Christ, and of the Holy Spirit, they then receive the washing with water. For Christ also said, “Except ye be born again, ye shall not enter into the kingdom of heaven.”
Tatian † AD 180 The Diatessaron 32
… Jesus answered and said unto him, Verily, verily, I say unto thee, If a man [30] be not born a second time , he cannot see the kingdom of God. Nicodemus said unto him, How can a man who is old be born? can he, think you, return again to [31] his mother’s womb a second time, to enter and be born?
St Irenaeus of Lyons † AD 202 Fragments from the Lost Writings of Irenaeus, XXXIV 1
… For as we are lepers in sin, we are made clean, by means of the sacred water and the invocation of the Lord, from our old transgressions; being spiritually regenerated as new-born babes, even as the Lord has declared: “Except a man be born again through water and the Spirit, he shall not enter into the kingdom of heaven.”
Tertullian † AD 220 A Treatise on the Soul 39
… in order that he might by the pledge of such a hope give his support to matrimony, which he had determined to maintain in its integrity. Besides, he had certainly not forgotten what the Lord had so definitively stated: “Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God;”
Tertullian † AD 220 On Baptism 12
When, however, the prescript is laid down that “without baptism, salvation is attainable by none” (chiefly on the ground of that declaration of the Lord, who says, “Unless one be born of water, he hath not life”
St Hippolytus † AD 235 The Refutation of All Heresies 8.3
… This is, says (the Docetic), what the Saviour affirms: “Except a man be born of water and spirit, he will not enter into the kingdom of heaven, because that which is born of the flesh is flesh.”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 71.1
… For then finally can they be fully sanctified, and be the sons of God, if they be born of each sacrament; since it is written, “Except a man be born again of water, and of the Spirit, he cannot enter into the kingdom of God.”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 72.21
… it behoves those to be baptized who come from heresy to the Church, that so they who are prepared, in the lawful, and true, and only baptism of the holy Church, by divine regeneration, for the kingdom of God, may be born of both sacraments, because it is written, “Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 1.13
… but He that cometh after me is mightier than I, whose shoes I am not worthy to bear; He shall baptize you with the Holy Ghost, and with fire.” Also according to John: “Except a man be born of water, and of the Spirit, he cannot enter into the kingdom of God. For that which is born of the flesh is flesh, and that which is born of the Spirit is spirit.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.26
In the Gospel according to John: “Except a man be born again of water and the Spirit, he cannot enter into the kingdom of God. For that which is born of the flesh is flesh; and that which is born of the Spirit is spirit.”
St Cyprian of Carthage † AD 258 The Seventh Council of Carthage under Cyprian. Concerning the Baptism of Heretics 1
… “Abstain from strange water, and from the fountain of another do not drink, that you may live a long time; also that the years of life may be added to thee.” And in the Gospel our Lord Jesus Christ spoke with His divine voice, saying, “Except a man be born again of water and the Spirit, he cannot enter the kingdom of God.”
St Basil the Great † AD 379 De Spiritu Sancto 15
… For this cause the Lord, who is the Dispenser of our life, gave us the covenant of baptism, containing a type of life and death, for the water fulfils the image of death, and the Spirit gives us the earnest of life. Hence it follows that the answer to our question why the water was associated with the Spirit
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 17.11
11. And these things perhaps should be otherwise explained; but now again we must hear the words of the Saviour Himself concerning the Holy Ghost. For He says, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God
St Gregory of Nyssa † AD 395 The Great Catechism 36
… viz. to believe that God is everywhere, and that being in all things He is also present with those who call upon Him for His life-supporting power, and that, thus present, He does that which properly belongs to Him to do. Now, the work properly belonging to the Divine energy is the salvation of those who need it; and this salvation proves effectual
St Ambrose of Milan † AD 397 On the Holy Spirit 3.10
63. Nicodemus enquires about regeneration, and the Lord replies: “Verily, verily, I say unto thee, except a man be born again by water and the Spirit, he cannot enter into the kingdom of God.”
St Ambrose of Milan † AD 397 On the Mysteries 4
… For what is water without the cross of Christ? A common element, without any sacramental effect. Nor, again, is there the Sacrament of Regeneration without water: “For except a man be born again of water and of the Spirit, he cannot enter into the kingdom of God.”
St Jerome † AD 420 The Letters of St. Jerome 69.6
… Water is the matter of His first miracle and it is from a well that the Samaritan woman is bidden to slake her thirst. To Nicodemus He secretly says:—“Except a man be born of water and of the Spirit, he cannot enter into the Kingdom of God.”
St Augustine of Hippo † AD 430 The Confessions 13.21
… For now hath it no longer need of baptism, as the heathen have, and as itself had when it was covered with the waters,—for no other entrance is there into the kingdom of heaven,
St Augustine of Hippo † AD 430 Letters of St. Augustin 98.2
… For it is not written, “Except a man be born again by the will of his parents, or by the faith of those presenting the child, or of those administering the ordinance,” but, “Except a man be born again of water and of the Spirit.”
St Augustine of Hippo † AD 430 City of God 13.7
For whatever unbaptized persons die confessing Christ, this confession is of the same efficacy for the remission of sins as if they were washed in the sacred font of baptism. For He who said, “Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God,”
St Augustine of Hippo † AD 430 City of God 21.27
… For in proportion as a man loves what Christ disapproves does he himself abandon Christ. For what does it profit a man that he is baptized, if he is not justified? Did not He who said, “Except a man be born of water and of the Spirit, he shall not enter into the kingdom of God,”
St Augustine of Hippo † AD 430 The Enchiridion 71
Now the daily prayer of the believer makes satisfaction for those daily sins of a momentary and trivial kind which are necessary incidents of this life. For he can say, “Our Father which art in heaven,” seeing that to such a Father he is now born again of water and of the Spirit.
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 2.14
… For He said to Peter, "He who is washed has no need of washing a second time;" and to Nicodemus, "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God."
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 4.21
… a crown even without baptism, I do not quite see what it has to do with the matter, unless, indeed, they urged that heretics could much more be admitted with baptism to Christ’s kingdom, to which catechumens were admitted without it, since He Himself has said, "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God."
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 6.12
… he gathereth fruitless weeds in his hands.’ And again, ‘Abstain from strange water, and drink not of a strange fountain, that thou mayest live long, and that years may be added to thy life.’ And in the gospel our Lord Jesus Christ spake with His own voice, saying, ‘Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.’
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 3.56
… For He who said, "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God,"
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 1.26
Now they take alarm from the statement of the Lord, when He says, “Except a man be born again, he cannot see the kingdom of God;” because in His own explanation of the passage He affirms, “Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.”
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 1.58
… although to persons of a right understanding, the words, as they stand in the passage, ought to be sufficiently explicit: “Except a man be born again, he cannot see the kingdom of God;” and: “Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.”
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 3.6
… unbaptized, in the class of non-believers, since the gospel of course cannot deceive us, when it most clearly asserts, “He that believeth not shall be damned;” or, lastly, that the image of God, when without sin, is not admitted into the kingdom of God, forasmuch as “except a man be born of water and of the Spirit, he cannot enter into the kingdom of God,”
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 3.8
… and so it passed upon all men;” and if it is possible for them to be drawn aside, and applied to some other sense,—is there anything ambiguous in this statement: “Except a man be born again of water and of the Spirit, he cannot enter into the kingdom of God?”
St Augustine of Hippo † AD 430 A Treatise on the Grace of Christ, and on Original Sin 2.5
… For these are his words: “That infants, however, ought to be baptized for the remission of sins, according to the rule of the Church universal, and according to the meaning of the Gospel, we confess. For the Lord has determined that the kingdom of heaven should only be conferred on baptized persons;
St Augustine of Hippo † AD 430 A Treatise on the Grace of Christ, and on Original Sin 2.21
… On this account we ought carefully to consider what he has afterwards to say. After adducing, then, the passage of the Gospel which declares that “whosoever is not born again of water and the Spirit cannot enter into the kingdom of heaven”
St Augustine of Hippo † AD 430 A Treatise on the Soul and its Origin 1.10
… For who can offer up the body of Christ for any except for those who are members of Christ? Moreover, from the time when He said, “Except a man be born of water and of the Spirit, he cannot enter into the kingdom of heaven;”
St Augustine of Hippo † AD 430 A Treatise on the Soul and its Origin 2.14
… Just as in the case of the thief on the cross, who confessed but was not baptized, the Lord did not give him the kingdom of heaven, but paradise; the words remaining accordingly in full force, ‘Except a man be born again of water and of the Holy Ghost, he shall not enter into the kingdom of heaven.’
St Augustine of Hippo † AD 430 A Treatise on the Soul and its Origin 2.16
… believe that paradise is bestowed as a temporary and provisional gift on the soul of the thief or of Dinocrates (for there remains for them still, in the resurrection, the reward of the kingdom of heaven), although that principal passage stands in the way, —‘Except a man be born again of water and of the Spirit, he shall not enter into the kingdom of God.’
St Augustine of Hippo † AD 430 A Treatise on the Soul and its Origin 2.17
… Truth, by the mouth of Itself incarnate, proclaims as if in a voice of thunder: “Except a man be born again of water and of the Spirit, he cannot enter into the kingdom of God.”
St Augustine of Hippo † AD 430 A Treatise on the Soul and its Origin 3.19
… whereas you have so little regard for what is written, “Except a man be born again of water and of the Spirit, he cannot enter into the kingdom of God,”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 21.12
… And though He had not expressed this anywhere else more plainly, who could be so silly as to understand it in any other way? According to the same rule of speech is this expression also understood, “Except a man be born of water and of the Spirit.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 21.19
… immediately subjoined, “Whosesoever sins ye remit, they shall be remitted unto them, and whosesoever sins ye retain, they shall be retained.” For that regeneration also, in which there is a remission of all past sins, is wrought by the Holy Ghost, as the Lord saith, “Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 21.23
… the truth and blasphemeth the Truth, which is Christ, even after such a manifestation of Himself among men, as that the Word who is the Son of Man and very Christ, “became flesh and dwelt among us;” if he have not also spoken that word of the impenitent heart against the Holy Ghost, of whom it is said, “Except a man be born of water and of the Spirit;”
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 3.1
… A man does not grow in respect of the flesh when he will, any more than he is born when he will: but where the being born rests with the will, the growth also rests with the will. No man is “born of water and the Spirit,”
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.9
… He caused the fountain of remission to well forth for us out of His holy and immaculate side , water for our regeneration, and the washing away of sin and corruption; and blood to drink as the hostage of life eternal. And He laid on us the command to be born again of water and of the Spirit
Anonymous A Treatise on Re-Baptism by an Anonymous Writer 15
… Which comes to this result, that the Lord has taught us most plainly by them the liberty and power of the Holy Spirit, approaching of His own will, saying, “The Spirit breathes where He will; and thou hearest His voice, and knowest not whence He cometh or whither He goeth.”
Pseudo-Clement The Recognitions of Clement 6.9
… but otherwise it is impossible. For thus hath the true prophet testified to us with an oath: ‘Verily I say to you, That unless a man is born again of water, he shall not enter into the kingdom of heaven.’
Pseudo-Clement The Clementine Homilies 11.26
… But otherwise it is impossible. For thus the prophet has sworn to us, saying, “Verily I say to you, Unless ye be regenerated by living water into the name of Father, Son, and Holy Spirit, you shall not enter the kingdom of heaven.”
3:6
Tatian † AD 180 The Diatessaron 32
… Nicodemus said unto him, How can a man who is old be born? can he, think you, return again to [31] his mother’s womb a second time, to enter and be born? Jesus answered and said unto him, Verily, verily, I say unto thee, If a man be not born of water and the Spirit, [32] he cannot enter the kingdom of God.
Tertullian † AD 220 On the Flesh of Christ 18
… And if not from itself, but from something else, from what can we more suitably suppose that the Word became flesh than from that flesh in which it submitted to the dispensation? And (we have a proof of the same conclusion in the fact) that the Lord Himself sententiously and distinctly pronounced, “that which is born of the flesh is flesh,”
Tertullian † AD 220 Against Praxeas 27
… Forasmuch, however, as the two substances acted distinctly, each in its own character, there necessarily accrued to them severally their own operations, and their own issues. Learn then, together with Nicodemus, that “that which is born in the flesh is flesh, and that which is born of the Spirit is Spirit.”
Tertullian † AD 220 Five Books in Reply to Marcion 2
From Spirit, life;” and that the body, washed,
St Hippolytus † AD 235 The Refutation of All Heresies 5.2
… But what (is born) below is carnal, that is, he says, what is written. “That which is born of the flesh is flesh, and that which is born of the spirit is spirit.”
St Hippolytus † AD 235 Against the Heresy of One Noetus 16
… and are you then so bold as to seek the account (of His generation) after the Spirit, which the Father keeps with Himself, intending to reveal it then to the holy ones and those worthy of seeing His face? Rest satisfied with the word spoken by Christ, viz., “That which is born of the Spirit is spirit,”
St Cyprian of Carthage † AD 258 The Seventh Council of Carthage under Cyprian. Concerning the Baptism of Heretics 1
… There is one body, and one Spirit, as ye have been called in one hope of your calling; one Lord, one faith, one baptism, one God.” All these things speaks the Catholic Church. And again, in the Gospel the Lord says: “That which is born of the flesh is flesh, and that which is born of the Spirit is spirit; because God is a Spirit, and he is born of God.”
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 7.14
… that the Divine nature is not His origin and that He does not possess that nature in His personal subsistence, but draws, from what was non-existent, a nature different in kind from the Divine. They are angry because He says, That which is born of the flesh is flesh, and that which is born of the Spirit is Spirit
St Basil the Great † AD 379 De Spiritu Sancto 5
… “He that soweth to the spirit,” it is said, “shall of the spirit reap life everlasting.” John too writes, “Hereby we know that he abideth in us by ( ἐκ ) the spirit which he hath given us.” “That which is conceived in her,” says the angel, “is of the Holy Ghost,” and the Lord says “that which is born of the spirit is spirit.”
St Gregory of Nyssa † AD 395 On the Faith 1
… For the name of “thunder” is given in mystical language to the Gospel. Those, then, in whom arises firm and unshaken faith in the Gospel, pass from being flesh to become spirit, as the Lord says, “That which is born of the flesh is flesh, and that which is born of the Spirit is spirit
St Gregory of Nyssa † AD 395 On Virginity 13
… What method of release from this jurisdiction can be devised? Here too the Gospel teaching is abundantly sufficient. We hear our Lord saying to Nicodemus, “That which is born of the flesh is flesh; and that which is born of the Spirit is spirit
St Gregory of Nyssa † AD 395 The Great Catechism 39
… Now there have been delivered to us in the Gospel three Persons and names through whom the generation or birth of believers takes place, and he who is begotten by this Trinity is equally begotten of the Father, and of the Son, and of the Holy Ghost—for thus does the Gospel speak of the Spirit, that “that which is born of Spirit is spirit
St Ambrose of Milan † AD 397 On the Holy Spirit 2.9
… “For he that soweth in the Spirit shall of the Spirit reap eternal life.” And John says: “Hereby we know that He is in us because He hath given us of His Spirit.” And the Angel says: “That Which shall be born of her is of the Holy Spirit.” And the Lord says: “That which is born of the Spirit is Spirit.”
St Ambrose of Milan † AD 397 On the Holy Spirit 3.10
59. Nor does the Scripture in this place alone bear witness to the θεότης , that is, the Godhead of the Holy Spirit; but also the Lord Himself said in the Gospel: “The Spirit is God.”
St Augustine of Hippo † AD 430 On the Holy Trinity 15.19
… Nor is He less than they, because they give, and He is given. For He is given as a gift of God in such way that He Himself also gives Himself as being God. For He cannot be said not to be in His own power, of whom it is said, “The Spirit bloweth where it listeth;”
St Augustine of Hippo † AD 430 A Treatise on Faith and the Creed 9
… Above all, however, that testimony is employed by the upholders of this opinion, where it is thus written, “That which is born of the flesh is flesh, and that which is born of the Spirit is spirit;”
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 6.12
… There is one body, and one Spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism, one God.’ All this the Catholic Church asserts. And again he says in the gospel, ‘That which is born of the flesh is flesh, and that which is born of the Spirit is spirit; for the Spirit is God, and is born of God.’
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 2.11
… His begetting children, therefore, shows that he still retains the old nature among the children of this world; it does not arise from the fact of his promotion to newness of life among the children of God. For “the children of this world beget and are begotten.” Hence also what is born of them is like them; for “that which is born of the flesh is flesh.”
John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 6.16
… Tell me then: if you do not deny that the only Son of God was begotten of God, whom do you make out that He is who was born of Mary? You say “a mere man,” according to that which He Himself said: “That which is born of the flesh, is flesh.”
Pseudo-Clement The First Epistle of the Blessed Clement, the Disciple of Peter the Apostle 8
… Every man with whom are these and such like things—every such man is of the flesh. For, “he that is born of the flesh is flesh; and he that is of the earth speaketh of the earth,”
3:7
Tatian † AD 180 The Diatessaron 32
… can he, think you, return again to [31] his mother’s womb a second time, to enter and be born? Jesus answered and said unto him, Verily, verily, I say unto thee, If a man be not born of water and the Spirit, [32] he cannot enter the kingdom of God. For he that is born of flesh is flesh; and he that [33] is born of Spirit is spirit.
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 12.56
… For in Thy spiritual things I am dull, as Thy Only-begotten says, Marvel not that I said unto thee, ye must be born anew. The Spirit breathes where it will, and thou hearest the voice of it; but dost not know whence it comes or whither it goes. So is every one who is born of water and of the Holy Spirit
St Ambrose of Milan † AD 397 On the Holy Spirit 3.10
… “Marvel not,” says He, “that I said, Ye must be born again. The Spirit breatheth where He listeth, and thou hearest His voice, but knowest not whence He cometh or whither He goeth, so is every one who is born of the Spirit.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 26
Ver. 7, 8 . “Marvel not that I said unto thee, Ye must be born again. The wind bloweth where it listeth.”
3:8
St Ignatius of Antioch † AD 108 Epistle to the Philadelphians: Shorter and Longer Versions 7
For though some would have deceived me according to the flesh, yet the Spirit, as being from God, is not deceived. For it knows both whence it comes and whither it goes,
Tatian † AD 180 The Diatessaron 32
… Jesus answered and said unto him, Verily, verily, I say unto thee, If a man be not born of water and the Spirit, [32] he cannot enter the kingdom of God. For he that is born of flesh is flesh; and he that [33] is born of Spirit is spirit. Wonder not that I said unto thee that ye must be born a [34] [Arabic, p. 124] second time .
Origen † AD 254 Origen De Principiis 1.3.4
… “For the Spirit bloweth where He listeth.”
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 2.26
… the Angel explains to her the mighty working of God, saying, The Holy Ghost shall come from above into thee, and the power of the Most High shall overshadow thee . The Holy Ghost, descending from above, hallowed the Virgin’s womb, and breathing therein (for The Spirit bloweth where it listeth
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 1.2
… new birth I mean not of bodies, but the spiritual new birth of the soul. For our bodies are begotten by parents who are seen, but our souls are begotten anew through faith: for the Spirit bloweth where it listeth
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 17.5
… By all which Scriptures both those before and those now alleged, it is established, that though the titles of the Holy Ghost be different, He is one and the same; living and subsisting, and always present together with the Father and the Son
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 17.17
… The means of falling were the means of recovery. Wherefore they marvelled, saying , How hear we them speaking ? No marvel if ye be ignorant; for even Nicodemus was ignorant of the coming of the Spirit, and to him it was said, The Spirit breatheth where it listeth, and thou hearest the voice thereof, but canst not tell whence it cometh, and whither it goeth
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 41
… As to the things of the Spirit, may the Spirit be with me, and grant me speech as much as I desire; or if not that, yet as is in due proportion to the season. Anyhow He will be with me as my Lord; not in servile guise, nor awaiting a command, as some think. For He bloweth where He wills and on whom He wills, and to what extent He wills.
St Gregory of Nyssa † AD 395 Against Eunomius 2.6
… They then who thus cast lots among themselves for the “coat” may be said, perhaps, to “have had lot” in it. But here in the case of the Father, the Son, and the Holy Ghost, inasmuch as Their power resides in Their nature (for the Holy Spirit breathes “where He listeth
St Gregory of Nyssa † AD 395 Against Eunomius 2.14
… Again, the Lord makes manifest the Spirit’s independent power and operation in His discourse with Nicodemus, when He says, “The Spirit breatheth where He willeth
St Gregory of Nyssa † AD 395 Against Eunomius 2.15
… But as things are, with his addition of his profane phrase, “surpassing all the creatures of the Son,” he produces turbid confusion by assigning to Him Who “breatheth where He willeth
St Gregory of Nyssa † AD 395 On the Baptism of Christ 1
… For “the Spirit breathes where He wills, and thou hearest His voice, but canst not tell whence He cometh or whither He goeth
St Ambrose of Milan † AD 397 On the Holy Spirit 1.3
… We know, then, by the testimony of the Son that there is no loss in the division of spiritual grace; for He Who breathes where He wills
St Ambrose of Milan † AD 397 On the Holy Spirit 1.11
… nor is the Spirit of Truth as being the Spirit of God, circumscribed by any corporeal limits, Who since He is incorporeal is far above the whole rational creation through the ineffable fulness of His Godhead, having over all things the power of breathing where He wills, and of inspiring as He wills.
St Ambrose of Milan † AD 397 On the Holy Spirit 2.7
63. In like manner the Lord Himself also testifies that we are born again of the Spirit according to grace, saying: “That which is born of the flesh is flesh, because it is born of flesh; and that which is born of the Spirit is spirit, because God is Spirit. Marvel not that I said unto you, Ye must be born again. The Spirit breatheth
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 2.6
… Ye deny—so far are ye gone in the way of iniquity—that the Son of God had a free will. Moreover, it is your wont to detract from the Holy Spirit, though you cannot deny that it is written: “The Spirit doth breathe, where He will.”
St John Chrysostom † AD 407 Homilies on First Corinthians 29
… John v. 21 .) thus also of the Spirit, in another place, that He doeth all things with authority and that there is nothing that hinders Him; (for the expression, “bloweth where it listeth” [S.
St Jerome † AD 420 The Letters of St. Jerome 58.3
… Each believer is judged not by his residence in this place or in that but according to the deserts of his faith. The true worshippers worship the Father neither at Jerusalem nor on mount Gerizim; for “God is a spirit, and they that worship Him must worship Him in spirit and in truth.” “Now the spirit bloweth where it listeth,”
St Augustine of Hippo † AD 430 The Enchiridion 119
Now in whichever of these four stages (as we may call them) the grace of regeneration finds any particular man, all his past sins are there and then pardoned, and the guilt which he contracted in his birth is removed in his new birth; and so true is it that “the wind bloweth where it listeth,”
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 1.32
… and on these occasions he would show no favour even to persons of rank. Well, now, such persons are predestinated and brought into being, as I suppose, in order that those who are able should understand that God’s grace and the Spirit, “which bloweth where it listeth,”
St Augustine of Hippo † AD 430 A Treatise on the Grace of Christ, and on Original Sin 2.28
… For it was by the self-same faith in the one Mediator that the hearts of these, too, were cleansed, and there also was “shed abroad in them the love of God by the Holy Ghost,” “who bloweth where He listeth,”
St Augustine of Hippo † AD 430 A Treatise Against Two Letters of the Pelagians 4.14
For that very pride has so stopped the ears of their heart that they do not hear, “For what hast thou that thou hast not received?” They do not hear, “Without me ye can do nothing;” they do not hear, “Love is of God;” they do not hear, “God hath dealt the measure of faith;” they do not hear, “The Spirit breatheth where it will,”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 21.26
… They “burnt in the fire,” that is, by the fire. “And Joshua took knives of flints, in which to circumcise,” that is, by which to circumcise, “the children of Israel.” But let those who on this account take from the Holy Spirit His proper power, look to that which we read to have been spoken by the Lord, “The Spirit bloweth where It listeth.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 135.8
… “He hath made lightnings unto rain.” He who terrified thee, Himself causest that thou shouldest rejoice. “Who bringeth the winds out of His treasures,” their causes are hidden, thou knowest not whence they come. When the wind blows, thou feelest it; why it blows, or from what treasure of His wisdom it is brought forth, thou knowest not;
Pope St Leo I the Great † AD 461 Sermons 75
… how swift are the words of wisdom, and where God is the Master, how quickly is what is taught, learnt. No interpretation is required for understanding, no practice for using, no time for studying, but the Spirit of Truth blowing where He wills
Anonymous A Treatise on Re-Baptism by an Anonymous Writer 18
18. And the Spirit, indeed, continues to this day invisible to men, as the Lord says, “The Spirit breathes where He will; and thou knowest not whence He cometh, or whither He goeth.”
3:9
Tatian † AD 180 The Diatessaron 32
… For he that is born of flesh is flesh; and he that [33] is born of Spirit is spirit. Wonder not that I said unto thee that ye must be born a [34] [Arabic, p. 124] second time . The wind bloweth where it listeth, and thou hearest its voice, but thou knowest not from what place it cometh, nor whither it goeth: so [35] is every man that is born of the Spirit.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 26
Ver. 9, 10 . “How can these things be?” Christ now speaks to him more chidingly; “Art thou a master in Israel, and knowest not these things?”
3:10
Tatian † AD 180 The Diatessaron 32
… Wonder not that I said unto thee that ye must be born a [34] [Arabic, p. 124] second time . The wind bloweth where it listeth, and thou hearest its voice, but thou knowest not from what place it cometh, nor whither it goeth: so [35] is every man that is born of the Spirit. Nicodemus answered and said unto him, [36] How can that be?
St Gregory of Nyssa † AD 395 Against Eunomius 4.1
… the question before him, and plunges like an eel into the slimy mud of his arguments, after the fashion of that Nicodemus who came by night, who, when our Lord was teaching him of the birth from above, rushed in thought to the hollow of the womb, and raised a doubt how one could enter a second time into the womb, with the words, “How can these things be?
St Augustine of Hippo † AD 430 Letters of St. Augustin 166.9
… Teach me, therefore, what I am to teach them; for many urge me vehemently to be a teacher on this subject, and to them I confess that of this, as well as of many other things, I am ignorant, and perhaps, though they maintain a respectful demeanour in my presence, they say among themselves: “Art thou a master in Israel, and knowest not these things?”
3:11
Tatian † AD 180 The Diatessaron 32
… The wind bloweth where it listeth, and thou hearest its voice, but thou knowest not from what place it cometh, nor whither it goeth: so [35] is every man that is born of the Spirit. Nicodemus answered and said unto him, [36] How can that be? Jesus answered and said unto him, Art thou teaching Israel, [37] and yet knowest not these things?
St Hippolytus † AD 235 Against the Heresy of One Noetus 5
… and there is no one who sees God except the Son alone, the perfect man who alone declares the will of the Father. For John also says, “No man hath seen God at any time; the only-begotten Son, which is in the bosom of the Father, He hath declared Him.” And again: “He who came down from heaven testifieth what He hath heard and seen.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 1
… And therefore John also speaks thus: “I saw, and bare record that this is the Son of God.” ( John. i. 34 .) And Christ expresses Himself in the same way to Nicodemus, while he was dull of apprehension, “We speak that we do know, and testify that we have seen; and no one receiveth our witness.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 26
Ver. 11 . “We speak that We do know, and testify that We have seen, and none receiveth Our witness.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 30
… v. 30 ); and, “What I have heard from My Father, that I speak” ( c. xv. 15 ); and, “We speak that We have seen” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 45
[2.] Thus also John crieth, saying beforehand, “He speaketh that He knoweth, and testifieth that He hath seen, and no man receiveth His testimony” ( c. iii. 32 ); and again Christ Himself, “We speak that We do know, and testify that We have seen” (
3:12
Tatian † AD 180 The Diatessaron 32
… so [35] is every man that is born of the Spirit. Nicodemus answered and said unto him, [36] How can that be? Jesus answered and said unto him, Art thou teaching Israel, [37] and yet knowest not these things? Verily, verily, I say unto thee, What we know [38] we say, and what we have seen we witness: and ye receive not our witness.
Aphrahat † AD 346 Aphrahat: Select Demonstrations 8.24
… Then our Lord said to him:— No one has ascended into heaven, so as to come down and relate to you whatsoever is there. For if I have spoken unto you of those things that are in the earth, and ye believe not, how shall ye believe if I shall speak unto you of those things which are in heaven ?
St Ambrose of Milan † AD 397 On the Holy Spirit 3.10
… And therefore that is well said to you which was said to the Jews: “If I told you earthly things and ye believe not, how shall ye believe if I tell you heavenly things?”
3:13
Tatian † AD 180 The Diatessaron 32
… Jesus answered and said unto him, Art thou teaching Israel, [37] and yet knowest not these things? Verily, verily, I say unto thee, What we know [38] we say, and what we have seen we witness: and ye receive not our witness. If I said unto you what is on earth, and ye believed not, how then, if I say unto you [39] what is in heaven, will ye believe?
Tertullian † AD 220 Against Praxeas 30
… and as the Spirit remained with the flesh, the flesh cannot undergo the full extent of death, i.e., in corruption and decay . For the Son, therefore, to die, amounted to His being forsaken by the Father. The Son, then, both dies and rises again, according to the Scriptures. It is the Son, too, who ascends to the heights of heaven,
St Hippolytus † AD 235 Against the Heresy of One Noetus 4
… And it is not simply that I say this, but He Himself attests it who came down from heaven; for He speaketh thus: “No man hath ascended up to heaven, but He that came down from heaven, even the Son of man which is in heaven.”
St Hippolytus † AD 235 Fragments of Discourses or Homilies 5
… the Passover season, so as to exhibit Himself as one destined to be sacrificed like a sheep, and to prove Himself the true Paschal-lamb, even as the apostle says, “Even Christ,” who is God, “our passover was sacrificed for us.” And at Pentecost so as to presignify the kingdom of heaven as He Himself first ascended to heaven and brought man as a gift to God.
Novatian † AD 258 A Treatise of Novatian Concerning the Trinity 13
… For He it is who “as a bridegroom goeth forth from his bride-chamber; He exulted as a giant to run his way. His going forth is from the end of the heaven, and His return unto the ends of it.” Because, even to the highest, “not any one hath ascended into heaven save He who came down from heaven, the Son of man who is in heaven.”
Aphrahat † AD 346 Aphrahat: Select Demonstrations 8.24
24. And again, (the followers of) doctrines, which are instruments of the Evil One, are offended by the word which our Lord spake, No one has ascended up to heaven but He Who came down from heaven, the Son of Man, Who was in heaven .
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 10.16
16. This deep and beautiful mystery of His assumption of manhood the Lord Himself reveals in the words, No man hath ascended into heaven, but He that descended from heaven, even the Son of Man which is in heaven
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 10.54
… whence will you explain that He was conceived and born of a Virgin? What was the physical cause of His origin according to your disputations? How was He formed within His mother’s womb? Whence His body and His humanity? And lastly, what does it mean that the Son of Man descended from heaven Who remained in heaven
St Gregory of Nazianzus † AD 389 Letters on the Apollinarian Controversy 202
… And he puts forward as a witness to this monstrous assertion a garbled quotation from the Gospels, namely, No man hath Ascended up into Heaven save He which came down from Heaven, even the Son of Man which is in Heaven.
St Gregory of Nazianzus † AD 389 Letters on the Apollinarian Controversy 101
… If anyone assert that His flesh came down from heaven, and is not from hence, nor of us though above us, let him be anathema. For the words, The Second Man is the Lord from Heaven; and, As is the Heavenly, such are they that are Heavenly; and, No man hath ascended up into Heaven save He which came down from Heaven, even the Son of Man which is in Heaven;
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 2.7
… for, possessing both natures, that is, the human and the divine, He endured the Passion in His humanity, in order that without distinction He Who suffered should be called both Lord of glory and Son of man, even as it is written: “Who descended from heaven.”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 4.1.8
8. Enoch had been translated, Elias caught up, but the servant is not above his Master. For “No man hath ascended into heaven, but He Who came down from heaven;”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 4.10
… “No man hath ascended into heaven, save He that hath come down from heaven as Son of Man.”
St John Chrysostom † AD 407 Homilies on Ephesians 11
When thou hearest these words, think not of a mere removal from one place to another; for what Paul establishes in the Epistle to the Philippians ( Philip. ii. 5–8 .), that very argument
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 47
This also He doth in the case of Nathanael, saying, “Because I said unto thee, I saw thee under the fig-tree, believest thou? Thou shalt see greater things than these.” ( c. i. 50 .) And to Nicodemus, “No man hath ascended up to heaven but the Son of man which is in heaven.” (
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 1.60
… He nevertheless pursues the subject, and gives an answer such as others should believe—though these refuse—to the question that he was asked, How these things can be? “No man,” says He, “hath ascended up to heaven, but He that came down from heaven, even the Son of man which is in heaven.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 41.7
… Why seekest thou for the way? Cleave unto Christ, who by Descending and Ascending hath made Himself the Way. Dost thou wish to ascend? Hold fast to Him that ascendeth. For by thine own self thou canst not rise. “For no man hath ascended up to heaven, but He that came down from heaven, even the Son of Man which is in heaven.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 94.5
5. But if He Alone goeth to the Father, what doth it profit us? Why is the world convinced by the Holy Ghost of this righteousness? And yet if He did not Alone go to the Father, He would not say in another place, “No man hath ascended up to heaven, but He That descended from heaven, the Son of man who is in heaven.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 27.4
… Here, indeed, He said, “where He was before,” just as if He were not there at this time when He spoke these words. But in another place He says, “No man has ascended into heaven but He that came down from heaven, the Son of man who is in heaven.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 31.9
… Nor did He say “where I will be,” but “where I am.” For Christ was always in that place whither He was about to return; for He came in such manner that He did not depart from that place. Hence He says in another place, “No man has ascended into heaven, but He who came down from heaven, the Son of man who is in heaven.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 111.2
… He could do so also in the same way as He had said on a former occasion, when speaking to Nicodemus, “No man ascendeth into heaven, save He that came down from heaven, even the Son of man who is in heaven.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 11.12
… To this too the words, “The Lord is in His holy temple; the Lord, His seat is in heaven,” are suitable; that is, the Word in Man, or the very Son of Man who is in heaven.
John Cassian † AD 435 The Conferences of John Cassian 1.14
… “No man hath ascended into heaven, but He who came down from heaven, even the Son of man who is in heaven:”
John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 4.6
… Hear, I tell you, what the Word of God, Himself God, has said of Himself. “No man,” he saith, “hath ascended into heaven, save He who came down from heaven, even the Son of man, who is in heaven.”
John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 5.12
… the flesh in which He speaks: the soul of which He speaks. Is He therefore that man of whom the prophet says: “A brother cannot redeem, nor shall a man redeem”? Who, as it was said, “ascended up where He was before,” and of whom we read: “No man hath ascended into heaven, but He who came down from heaven, even the Son of man who is in heaven.”
John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 6.22
… Hence comes this: “No man hath ascended into heaven, but He who came down from heaven, even the Son of man who is in heaven.”
John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 7.4
… “Feed the Church of God which He has purchased with His own Blood.” Finally how can we think that the Author of life was Himself deprived of life: And yet Peter says: “Ye have killed the Author of life.” No one who is set on earth can be in heaven: and how does the Lord Himself say: “The Son of man who is in heaven”?
John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 7.22
… But still, you, who think that our Lord Jesus Christ could not have ascended into heaven, unless He had been raised up by the Spirit; tell me how is it that He Himself says “No one hath ascended into heaven but He who came down from heaven, even the Son of man who is in heaven”?
St Vincent of Lérins † AD 445 The Commonitory of Vincent of Lérins, For the Antiquity and Universality of the Catholic Faith Against the Profane Novelties of All Heresies 15
… In consequence of which unity of Person, both those attributes which are proper to God are ascribed to man, and those which are proper to the flesh to God, indifferently and promiscuously. For hence it is written by divine guidance, on the one hand, that the Son of man came down from heaven;
Sozomen † AD 450 The Ecclesiastical History of Sozomen 6.27
… He affirms that the flesh assumed for the transformation of our nature, under the dispensation of the only begotten Son of God was not acquired for this end; but that this carnal nature existed in the Son from the beginning. He substantiates this evil hypothesis by a misapplication of the following words of Scripture: ‘No man hath ascended up into heaven.’
Theodoret of Cyrus † AD 458 The Ecclesiastical History of Theodoret 5.11
If any one says that the Son of God, living in the flesh when he was on the earth, was not in heaven and with the Father, let him be anathema.
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 1
“If any one says that the flesh came down from heaven, and not from this earth, and from us, let him be Anathema. For the words ‘The second man is from heaven,’ and ‘as is the heavenly such are they also that are heavenly’ and ‘no man hath ascended up to heaven but the son of man that came down from heaven,’
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 2
… For He partakes of either nature—that is the human and the divine. In the nature of manhood He underwent the passion in order that He who suffered might be said to be without distinction both Lord of Glory and Son of Man. As it is written ‘He that came down from Heaven.’”
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 3
Orth. —How, then, does the Lord say “If ye shall see the Son of man ascend up where He was before,” and again “No man hath ascended up to heaven but He that came down from heaven, even the Son of man which is in heaven?”
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 84
… They ought to listen to those words of the Apostle which openly declare “one Lord Jesus Christ by whom are all things,” and again “one Lord, one faith, one baptism.” They ought to have followed the Master’s teaching, for the Lord Himself says “And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in Heaven.”
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 3.3
… Hence it is that the Lord of Glory is said to have been crucified , although His divine nature never endured the Cross, and that the Son of Man is allowed to have been in heaven before the Passion, as the Lord Himself said
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.18
… for instance, And I live by the Father: so he that eateth Me, even he shall live by Me . And this: I go to My Father and ye see Me no more . And this: They would not have crucified the Lord of Glory . And this: And no man hath ascended up to heaven but He that came down from heaven, even the Son of Man which is in heaven
3:14
St Barnabas † AD 61 The Epistle of Barnabas 12
… For since transgression was committed by Eve through means of the serpent, [the Lord] brought it to pass that every [kind of] serpents bit them, and they died,
St Ignatius of Antioch † AD 108 Epistle to the Smyrnæans: Shorter and Longer Versions 2
… The Word, when His flesh was lifted up, after the manner of the brazen serpent in the wilderness, drew all men to Himself for their eternal salvation.
St Justin Martyr † AD 165 Dialogue with Trypho 91
… type and sign, which was erected to counteract the serpents which bit Israel, was intended for the salvation of those who believe that death was declared to come thereafter on the serpent through Him that would be crucified, but salvation to those who had been bitten by him and had betaken themselves to Him that sent His Son into the world to be crucified.
Tatian † AD 180 The Diatessaron 32
… and ye receive not our witness. If I said unto you what is on earth, and ye believed not, how then, if I say unto you [39] what is in heaven, will ye believe? And no man hath ascended up into heaven, except him that descended from heaven, the Son of man, which is in heaven. [40]
St Irenaeus of Lyons † AD 202 Against Heresies 4.2.8
… For the law never hindered them from believing in the Son of God; nay, but it even exhorted them so to do, saying that men can be saved in no other way from the old wound of the serpent than by believing in Him who, in the likeness of sinful flesh, is lifted up from the earth upon the tree of martyrdom, and draws all things to Himself,
Tertullian † AD 220 The Five Books Against Marcion 2.22
… For He adds: “Thou shalt not bow down to them, nor serve them.” The form, however, of the brazen serpent which the Lord afterwards commanded Moses to make, afforded no pretext for idolatry, but was meant for the cure of those who were plagued with the fiery serpents. I say nothing of what was figured by this cure.
Tertullian † AD 220 Appendix: Against All Heresies 2
… His power and majesty (they say) Moses perceiving, set up the brazen serpent; and whoever gazed upon him obtained health. Christ Himself (they say further) in His gospel imitates Moses’ serpent’s sacred power, in saying: “And as Moses upreared the serpent in the desert, so it behoveth the Son of man to be upreared.”
St Hippolytus † AD 235 The Refutation of All Heresies 5.11
… as numerous are they as the gnawing (serpents) which were seen in the wilderness by the children of Israel, from which that perfect serpent which Moses set up delivered those that were bitten. This, he says, is that which has been declared: “In the same manner as Moses lifted up the serpent in the wilderness, so also must the Son of man be lifted up.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 2.21
… I have stretched out my hands unto Thee.” Also in Numbers: “Not as a man is God suspended, nor as the son of man does He suffer threats.” Whence in the Gospel the Lord says: “As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up, that whosoever believeth in the Son may have life eternal.”
St Ambrose of Milan † AD 397 On the Duties of the Clergy 3.15
… The rod became a serpent; so He Who was the Son of God begotten of the Father became the Son of man born of a woman, and lifted, like the serpent, on the cross, poured His healing medicine on the wounds of man. Wherefore the Lord Himself says: “As Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 27
Ver. 14 . “And as Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up.”
St Augustine of Hippo † AD 430 On the Holy Trinity 3.10
… so the rod of Moses, turned into a serpent, signified Christ Himself made obedient unto death, even the death of the cross. Whence it is said, “And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up, that whosoever believeth in Him should not perish, but have everlasting life;”
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 5.4
… Besides, eternal life is expressly promised to those who believe in the Son of man. "As Moses," He says, "lifted up the serpent in the wilderness, so must the Son of man be lifted up, that whosoever believeth in Him should not perish, but have eternal life."
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 12.30
… The deadly bites of serpents are healed by the brazen serpent, which was lifted up that they might look at it. The Lord Himself gives the explanation of this: "As Moses lifted up the serpent in the wilderness, so must the Son of man be lifted up, that whosoever believeth in Him may not perish, but have everlasting life."
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 1.61
And since this great and wonderful dignity can only be attained by the remission of sins, He goes on to say, “And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up; that whosoever believeth in Him should not perish, but have eternal life.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 74.4
… Thus also it was done: thus also men, bitten by serpents, were made whole of the venom by looking upon a serpent.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 119.16
122. …To prefigure His Cross, Moses by the merciful command of God raised aloft on a pole the image of a serpent in the desert, that the likeness of sinful flesh which must be crucified in Christ might be prefigured.
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 3
Orth. —Now hear the Lord likening the passion of salvation to the brazen serpent. He says: “As Moses lifted up the serpent in the wilderness even so must the Son of man be lifted up: that whosoever believeth in Him should not perish, but have eternal life.”
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 11.67
… For in the mystery of His Incarnation the Only-begotten of the Father increased what was ours, but diminished not what was His. Therefore the Word and the flesh is one Person, as He says Himself, No man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven (
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.18
The second declares His human nature, as, Now ye seek to kill Me, a man that hath told you the truth , and Even so must the Son of Man be lifted up
3:15
Tatian † AD 180 The Diatessaron 32
… If I said unto you what is on earth, and ye believed not, how then, if I say unto you [39] what is in heaven, will ye believe? And no man hath ascended up into heaven, except him that descended from heaven, the Son of man, which is in heaven. [40] And as Moses lifted up the serpent in the wilderness, so is the Son of man to be [41] lifted up;
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 27
Ver. 15 . “That whosoever believeth in Him should not perish, but have eternal life.”
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 1.61
… For this is what He says: “That whosoever believeth in Him should not perish, but have eternal life.”
3:16
Tatian † AD 180 The Diatessaron 32
… And no man hath ascended up into heaven, except him that descended from heaven, the Son of man, which is in heaven. [40] And as Moses lifted up the serpent in the wilderness, so is the Son of man to be [41] lifted up; so that every man who may believe in him may not perish, but have [42] eternal life.
Tertullian † AD 220 Against Praxeas 21
… When He entered the temple, He called it “His Father’s house,” speaking as the Son. In His address to Nicodemus He says: “So God loved the world, that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.”
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 6.40
… His words, Which is in the bosom of the Father , shew that he anticipated these blasphemous designations; and, indeed, he had heard his Lord say, For God so loved the world that He gave His Only-begotten Son, that whosoever believeth in Him should not perish but have everlasting life
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 4.15
18. Perhaps they will have so little shame as to say, that this utterance belongs not to the Son but to the Word; but from what preceded it appeared plainly that the speaker was the Son. For He who here says, ‘I came not to judge the world but to save ,’ is shewn to be no other than the Only-begotten Son of God, by the same John’s saying before
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 11.6
6. Believe thou therefore on Jesus Christ , Son of the living God , and a Son Only-Begotten , according to the Gospel which says, For God so loved the world, that He gave His Only-begotten Son, that whosoever believeth on Him should not perish, but have everlasting life
St Ambrose of Milan † AD 397 On the Holy Spirit 1.12
… For He Himself said: “He that loveth Me shall be loved of My Father, and I will love him.” And what is the love of the Son, but that He offered Himself for us, and redeemed us with His own blood. But the same love is in the Father, for it is written: “God so loved the world, that He gave His Only-begotten Son.”
St Ambrose of Milan † AD 397 Concerning Repentance 1.11
48. Since , then, we have spoken of the general Epistle of St. John, let us enquire whether the writings of John in the Gospel agree with your interpretation. For he writes that the Lord said: “God so loved this world, that He gave His only-begotten Son, that every one that believeth on Him should not perish but have everlasting life.”
St John Chrysostom † AD 407 Against Marcionists and Manichæans 2
… and the sun is darkened not because it is extinguished, but because it is overpowered by the brilliancy of the cross. The cross has broken our bond, it has made the prison of death ineffectual, it is the demonstration of the love of God. “For God so loved the world that He gave His only-begotten Son, that every one who believes in Him should not perish.”
St John Chrysostom † AD 407 Commentary on Galatians 1
Thus it appears, that the ministry which He undertook was free and uncompelled; that He was delivered up by Himself, not by another. Let not therefore the words of John, “that the Father gave His only-begotten Son” (
St John Chrysostom † AD 407 Commentary on Galatians 2
How is this, O Paul! why dost thou appropriate a general benefit, and make thine own what was done for the whole world’s sake? for he says not, “Who loved us,” but, “Who loved me.” And besides the Evangelist says, “God so loved the world;” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 27
Ver. 16 . “God,” He saith, “so loved the world that He gave His Only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.”
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 1.62
He then proceeds thus, saying: “God so loved the world, that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.”
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 3
Eran. —We have learnt this from the divine Scripture. The divine John exclaims “God so loved the world that He gave His only begotten Son,”
Pope St Leo I the Great † AD 461 Sermons 58
… he was burning with devoted faith and love, to use the sword, saying, “The cup which the Father hath given Me, shall I not drink it ?” and seeing that that is certain which the Lord also says, according to John’s Gospel, “For God so loved the world that He gave His only begotten Son, that everyone who believes in Him may not perish, but have eternal life
Anonymous A Treatise on Re-Baptism by an Anonymous Writer 13
… For on these two commandments hang all the law and the prophets;” —even as John the evangelist said, “And every one that loveth is born of God, and knoweth God; for God is love;” even as God also says, “For God so loved the world, that He gave His only-begotten Son, that every one that believeth on Him should not perish, but have everlasting life,”
3:17
Tatian † AD 180 The Diatessaron 32
… [40] And as Moses lifted up the serpent in the wilderness, so is the Son of man to be [41] lifted up; so that every man who may believe in him may not perish, but have [42] eternal life. God so loved the world, that he should give his only Son; and so every one that believeth on him should not perish, but should have eternal life. [43]
Tertullian † AD 220 Against Praxeas 21
… “For God sent not His Son into the world to condemn the world, but that the world through Him might be saved. He that believeth on Him is not condemned; but he that believeth not is condemned already, because he hath not believed in the name of the only-begotten Son of God.”
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 6.25
… We cannot denounce this constantly professed humility as an insolent demand for the rights of another, a laying of hands on what is not His own, an appropriation of powers which only God can wield. Nor, when He calls Himself the Son, as in, For God sent not His Son into this world to condemn the world, but that the world through Him might be saved
St Athanasius of Alexandria † AD 373 To the Bishops of Egypt 1.1
All things whatsoever our Lord and Saviour Jesus Christ, as Luke wrote, ‘both hath done and taught ,’ He effected after having appeared for our salvation; for He came, as John saith, ‘not to condemn the world, but that the world through Him might be saved
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 1.13
… And having rendered the flesh capable of the Word, He made us walk, no longer according to the flesh, but according to the Spirit, and say again and again, ‘But we are not in the flesh but in the Spirit,’ and, ‘For the Son of God came into the world, not to judge the world, but to redeem all men, and that the world might be saved through Him
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.20
… that the ordinance of the Law might be fulfilled in us, who walk not after the flesh but after the Spirit .’ And John says, ‘For God sent not His Son into the world to condemn the world, but that the world through Him might be saved
St Ambrose of Milan † AD 397 Concerning Repentance 1.12
… “For I am not come to judge the world, but that the world may be saved through Me.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 41
… 36 ): but then the person is not hindered, for it was the beginning of the new state of things: since Judas also is not hindered, whereas Ananias and Sapphira were struck dead: and many Jews even for opposing (Christ) suffered nothing, while Elymas was blinded. “For I am not come,” saith Christ, “to judge the world, but that the world might be saved.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 28
… and the two are not for the same purpose; the first came to pass not that He might search into our actions, but that He might remit; the object of the second will be not to remit, but to enquire. Therefore of the first He saith, “I came not to condemn the world, but to save the world” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 53
“I could not only prove you guilty, but also punish you; but He that sent Me, that is, the Father, willeth not this. For I am come not to judge the world, but to save the world, since God sent not His Son to judge the world, He saith, but to save the world. (
St Augustine of Hippo † AD 430 City of God 18.32
… “Wert Thou angry at the rivers, O Lord? or was Thy fury against the rivers? or was Thy rage against the sea?” This is said because He does not now come to condemn the world, but that the world through Him might be saved.
St Augustine of Hippo † AD 430 On the Holy Trinity 15.28
… Nor would the divine voice have said, Hear, O Israel, the Lord thy God is one God, unless Thou wert so a Trinity as to be one Lord God. And if Thou, O God, wert Thyself the Father, and wert Thyself the Son, Thy Word Jesus Christ, and the Holy Spirit your gift, we should not read in the book of truth, “God sent His Son;”
St Augustine of Hippo † AD 430 Two Letters Written by Augustin to Valentinus and the Monks of Adrumetum 1.2
… you therefore, brethren,” even as the apostle besought the Corinthians, “by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you.” For, in the first place, the Lord Jesus, as it is written in the Gospel of the Apostle John, “came not to condemn the world, but that the world by Himself might be saved.”
St Augustine of Hippo † AD 430 A Treatise on Grace and Free Will 44
… henceforth do good, that in the future world we may receive good for good, who in the present life are receiving good for evil.” Wherefore it is written in the Psalm, “I will sing of mercy and judgment unto Thee, O Lord.” When the Son of man, therefore, first came into the world, it was not to judge the world, but that the world through Him might be saved.
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 46.8
… What “world”? “God was in Christ reconciling the world unto Himself.” The condemned “world” persecutes; the reconciled “world” suffers persecution. The condemned “world” is all that is without the Church; the reconciled “world” is the Church. For He says, “The Son of Man came not to judge the world, but that the world through Him may be saved.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 44.17
… But it was not that judgment He now brought into the world, whereby in the end of the world He shall judge the living and the dead. For in respect to this He had said, “I judge no man;” seeing that He came the first time, “not to judge the world, but that the world through Him might be saved.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 87.2
… as when it is said, “God was in Christ, reconciling the world unto Himself.” And this also: “The Son of man came not to condemn the world, but that the world through Him might be saved.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 95.4
… among whom the believing world groaneth, which He, who made the world, chose out of the world; and of whom He saith Himself, “The Son of man came not to judge the world, but that the world through Him might be saved.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 110.2
… For there is a world whereof it is written, “That we might not be condemned with this world.” For that world He prayeth not, for He is fully aware to what it is predestinated. And there is a world whereof it is written, “For the Son of man came not to condemn the world, but that the world through Him might be saved;”
John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 4.4
If you would know how admirably the Apostle preached this, hear how this utterance was put into his mouth; as if from the mouth of God Himself, as the Lord says: “For God sent not His Son into the world to judge the world, but that the world might be saved through Him.”
3:18
Tatian † AD 180 The Diatessaron 32
… so that every man who may believe in him may not perish, but have [42] eternal life. God so loved the world, that he should give his only Son; and so every one that believeth on him should not perish, but should have eternal life. [43] God sent not his Son into the world to judge the world; but that the world might [44] be saved by his hand.
St Irenaeus of Lyons † AD 202 Against Heresies 5.27
… those who have blinded themselves, or have been blinded by others, are for ever deprived of the enjoyment of light. It is not, [however], that the light has inflicted upon them the penalty of blindness, but it is that the blindness itself has brought calamity upon them: and therefore the Lord declared, “He that believeth in Me is not condemned,”
Origen † AD 254 Origen's Commentary on the Gospel of John 10.28
… To this we must say it was not those who believed in Him that Jesus did not trust, but those who believed in His name; for believing in His name is a different thing from believing in Him. He who will not be judged because of his faith is exempted from the judgment, not for believing in His name, but for believing in Him; for the Lord says,
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 1.8
… He was in this world, and the world was made by Him, and the world knew Him not.” Moreover, in the same place: “He that believeth not is judged already, because he hath not believed in the name of the only begotten Son of God. And this is the judgment, that light is come into the world, and men loved darkness rather than light.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.32
In the Gospel according to John: “He that believeth not is already judged, because he hath not believed in the name of the only Son of God. And this is the judgment, that light has come into the world, and men have loved darkness rather than light.”
St Hilary of Poitiers † AD 367 Homilies on the Psalms 1
… Now what we are to understand by the privilege of rising again and being judged is declared by the Lord in the Gospels where He says: He that believeth on Me is not judged: he that believeth not hath been judged already. And this is the judgment, that the light is come into the world, and men loved the darkness rather than the light
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 4.15
… He that believeth on Him is not condemned, but he that believeth not is condemned already, because he hath not believed in the Name of the Only-begotten Son of God. And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds are evil
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 5.10
… and it is profitable to the soul, as the Lord saith: He that heareth My words, and believeth Him that sent Me, hath everlasting life, and cometh not into judgment : and again, He that believeth in the Son is not judged, but hath passed from death unto life
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 11.6
… And again, He that believeth on the Son is not judged, but hath passed out of death into life
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 16.9
… and they that have done good shall go into the resurrection of life, now hid in Christ and to be manifested hereafter with Him, and they that have done evil, into the resurrection of judgment, to which they who have not believed have been condemned already by the word which judges them.
St Ambrose of Milan † AD 397 Concerning Repentance 1.12
… When, then, any one believes, the wrath of God departs and life comes. To believe, then, in Christ is to gain life, for “he that believeth in Him is not judged.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 28
Ver. 18 . “He that believeth on the Son, is not judged; but he that believeth not, is judged already.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 39
… iii. 36 ): so too Himself led on Nicodemus: “He that believeth on the Son,” He said to him, “is not judged, but he that believeth not is judged already” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 53
… since he that will not by faith slay and bury that old man, shall die in him, and shall go away to that place to suffer the punishment of His former sins. Wherefore He said, “He that believeth not is judged already” (
St Augustine of Hippo † AD 430 Letters of St. Augustin 102.22
22. Question IV. Let us, in the next place, consider what he has laid down concerning the proportion between sin and punishment when, misrepresenting the gospel, he says: “Christ threatens eternal punishment to those who do not believe in Him;”
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 1.62
… while nevertheless, He comes not so that he may judge the world, but that the world through Him may be saved. This especially appears in the following clause, wherein He says, “He that believeth in Him is not condemned; but he that believeth not is condemned already, because he hath not believed in the name of the only-begotten Son of God.”
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 3.3
… and therefore they will not even have life, but “the wrath of God abideth on them,” inasmuch as “he that believeth not the Son shall not see life; but the wrath of God abideth on him;” and they are under judgment, since “he that believeth not is condemned already;”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 43.9
9. This point may also be solved from the word itself. Thou hast penal judgment spoken of in the Gospel: “He that believeth not is judged
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 9.1
… For that which passes from death unto life by means of some affliction, whereby “He scourgeth every son whom He receiveth,” is the hidden judgment. “But whoso believeth not,” saith He, “hath been judged already:”
3:19
Tatian † AD 180 The Diatessaron 32
… [43] God sent not his Son into the world to judge the world; but that the world might [44] be saved by his hand. He that believeth in him shall not be judged: but he that believeth not is condemned beforehand, because he hath not believed in the name [45] of the only Son , the Son of God.
St Dionysius of Alexandria † AD 265 Exegetical Fragments 1.2
He does not say this in the way of comparison. For things which are contrary to each other, and mutually destructive, cannot be compared. But his decision was, that the one is to be chosen, and the other avoided. To like effect is the saying, “Men loved darkness rather than light.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 28
Ver. 19 . “And this is the condemnation, that light is come into the world, and men loved darkness rather than light.”
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 1.62
… And from this it follows that such as are not baptized are reckoned among those who have not believed. Now if they who are baptized are not condemned, these last, as not being baptized, are condemned. He adds, indeed: “But this is the condemnation, that light is come into the world, and men loved darkness rather than light.
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 3
… written of Him they took Him down from the tree and laid Him in a sepulchre, but God raised Him from the dead.’ Now the dead body of Jesus which was taken down from the tree, which had been laid in a sepulchre, and entombed by Joseph of Arimathæa, is the very body which the Word raised, saying, ‘Destroy this temple, and in three days I will raise it up.’
3:20
Tatian † AD 180 The Diatessaron 32
… He that believeth in him shall not be judged: but he that believeth not is condemned beforehand, because he hath not believed in the name [45] of the only Son , the Son of God. This is the judgement, that the light came into the world, and men loved the darkness more than the light; because their deeds [46] were evil.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 68
But wherefore “like unto this?” Because this makes the way for that, and by it is again established; “For every one that doeth evil hateth the light, neither cometh to the light;”
St John Chrysostom † AD 407 Homilies on First Corinthians 8
[4.] From this place we learn that Christ had good reason for saying, (St.
St John Chrysostom † AD 407 Homilies on Ephesians 13
… and if again God gave them over, how did they give themselves over? Thou seest the seeming contradiction. The word, “gave them over,” then, means this, He permitted them to be given over. Seest thou, that the impure life is the ground for like doctrines also? “Every one,” saith the Lord, “that doeth ill hateth the light, and cometh not to the light.” (
St John Chrysostom † AD 407 Homilies on Ephesians 18
… Some indeed read, “And thou shalt touch Christ”; but others, “And Christ shall shine upon thee”; and it is rather this latter. Depart from sin, and thou shalt be able to behold Christ. “For every one that doeth ill, hateth the light, and cometh not to the light.” (
St John Chrysostom † AD 407 Homilies on 1 Timothy 2
… But what sort of love does he speak of? That which is sincere, which is not merely in words but which flows from the disposition, from sentiment, and sympathy. “From a pure heart,” he says, either with respect to a right conversation, or sincere affection. For an impure life too produces divisions. “For every one that doeth evil, hateth the light.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 5
But how is this effected? Then when we have cleansed the soul from all the passions. For sin is darkness, and a deep darkness; as is clear, because men do it unconsciously and secretly. For, “every one that doeth evil hateth the light, neither cometh to the light.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 52
… At the same time He hinteth at these who were secretly contriving treacheries, being both in darkness and error, but that they should not prevail over the light. And He remindeth Nicodemus of the words which He had uttered before, “Every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 6
… they are corrupt and become abominable in their doings.” ( Ps. xiv. 1 .) “There is no fear of God before his eyes, for he was deceitful before Him, to find out his iniquity and to hate.” ( Ps. xxxvi. 1, 2 .) Yea and Christ also says this same thing, “Every one that doeth evil, hateth the light and cometh not to the light.” (
St Augustine of Hippo † AD 430 The Confessions 10.1
… Other things of this life ought the less to be sorrowed for, the more they are sorrowed for; and ought the more to be sorrowed for, the less men do sorrow for them. For behold, “Thou desirest truth,” seeing that he who does it “cometh to the light.”
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 152
… With a suspicion of their probably plain confutation, they have shirked the encounter; for verily falsehood is rotten and yokefellow of obscurity. “Every one,” it is written “that doeth evil cometh not to the light lest his deeds should be reproved”
3:21
Tatian † AD 180 The Diatessaron 32
… This is the judgement, that the light came into the world, and men loved the darkness more than the light; because their deeds [46] were evil. Whosoever doeth evil deeds hateth the light, and cometh not to the [47] light, lest his deeds be reproved.
Tertullian † AD 220 On the Apparel of Women ii.13
… If you hide your lamp beneath a bushel, you must necessarily be left quite in darkness, and be run against by many. The things which make us luminaries of the world are these—our good works. What is good , moreover, provided it be true and full, loves not darkness: it joys in being seen,
St Ambrose of Milan † AD 397 On the Holy Spirit 2.8
76. But let them learn that it is also said of God the Father: “In the Lord I will praise the word;” and elsewhere: “In God we will do mighty deeds;” and “My remembrance shall be ever in Thee;” and “In Thy Name will we rejoice;” and again in another place: “That his deeds may be manifested, that they are wrought in God;”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 3.6
… Howbeit, let them read the passage as they will, they cannot diminish the majesty of God the Word, in referring to His Person, as subject, the words “That which was made,” without also doing dishonour to God the Father, of Whom it is written: “But he who doeth the truth cometh to the light, that his works may be made manifest that they are wrought in God.”
St Augustine of Hippo † AD 430 On Lying 35
… as the very distinction of the words may seem to intimate no other, “Thou hatest all that work iniquity;” but wilt not destroy them if upon repenting they speak the truth in confession, that by doing that truth they may come to the light; as is said in the Gospel according to John, “But be that doeth truth cometh unto the light.
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 1.62
… And why should we not include this fact also in “men’s love of darkness,” that as they do not themselves believe, so they refuse to think that their infants ought to be baptized, although they are afraid of their incurring the death of the body? “In God,” however, he declares are the “works of him wrought, who cometh to the light,”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 78.8
… As thou wouldest wish to appear to others, so live; as thou wouldest wish to appear to men, even when beyond the eyes of men so live; for He who made thee, even in the darkness seeth thee. Why is chastity praised publicly by all? Why do not even adulterers praise adultery? “Whoso” then “seeketh the truth, cometh to the light.”
3:22
Tatian † AD 180 The Diatessaron 6
… And he whom God hath sent speaketh the words of God: God gave [18] not the Spirit by measure. The Father loveth the Son, and hath put everything in [19] his hands. Whosoever believeth in the Son hath eternal life; but whosoever obeyeth not the Son shall not see life, but the wrath of God cometh upon him.
3:23
Tatian † AD 180 The Diatessaron 6
[5] And after that came Jesus and his disciples into the land of Judæa; and he went [6] about there with them, and baptized.
Origen † AD 254 Origen's Commentary on the Gospel of John 10.2
… In Jerusalem, too, it appears that Nicodemus, the ruler and Pharisee, first came to Him by night, and heard what we may read in the Gospel. “After these things,
Eusebius of Caesarea † AD 339 The Church History of Eusebius 3.24.11
… that is, of those which were done before the imprisonment of the Baptist. And this is indicated by him, they say, in the following words: “This beginning of miracles did Jesus”; and again when he refers to the Baptist, in the midst of the deeds of Jesus, as still baptizing in Ænon near Salim;
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 29
Ver. 23 . ‘John also was baptizing in Ænon’; and to add,
St Jerome † AD 420 The Letters of St. Jerome 69.6
… Rachel too is a drawer of water and wins a kiss thereby from the supplanter Jacob. When the daughters of the priests of Midian are in a strait to reach the well, Moses opens a way for them and delivers them from outrage. The Lord’s forerunner at Salem (a name which means peace or perfection) makes ready the people for Christ with spring-water.
3:24
Tatian † AD 180 The Diatessaron 6
[5] And after that came Jesus and his disciples into the land of Judæa; and he went [6] about there with them, and baptized. And John also was baptizing in Ænon, which is beside Salim, because there was much water there: and they came, and were baptized. [7, 8]
Origen † AD 254 Origen's Commentary on the Gospel of John 10.2
… respondents, if they follow the words of Matthew, and of the other two, will say, After the temptation, when, “leaving Nazareth, He came and dwelt in Capernaum by the sea.” But how can they show both the statements to be true, that of Matthew and Mark, that it was because He heard that John was delivered up that He departed into Galilee, and that of John,
Eusebius of Caesarea † AD 339 The Church History of Eusebius 3.24.11
… And this is indicated by him, they say, in the following words: “This beginning of miracles did Jesus”; and again when he refers to the Baptist, in the midst of the deeds of Jesus, as still baptizing in Ænon near Salim; where he states the matter clearly in the words: “For John was not yet cast into prison.”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 18.30
… They declare at one time that it is by faith; for it is written, He that believeth on the Son hath eternal life , and what follows; and again He says Himself, Verily, verily, I say unto you, He that heareth My word, and believeth Him that sent Me, hath eternal life
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 17
… xiv. 13 .) But John does not so. He is silent as to the journey into the wilderness, as having been described by Matthew; but he relates what followed the descent from the mountain, and after having gone through many circumstances, adds, “For John was not yet cast into prison.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 29
… On this account it was that Christ began to preach more constantly when John was removed. And moreover, I think that the death of John was allowed, and that it happened very quickly, in order that the whole attention of the multitude might be shifted to Christ, and that they might no longer be divided in their opinions concerning the two.
3:25
Tatian † AD 180 The Diatessaron 6
[5] And after that came Jesus and his disciples into the land of Judæa; and he went [6] about there with them, and baptized. And John also was baptizing in Ænon, which is beside Salim, because there was much water there: and they came, and were baptized. [7, 8] And John was not yet come into prison.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 36
… And it is plain, from what they said to their master: “He that was with thee,” it is said, “beyond Jordan, to whom thou barest witness, behold, the same baptizeth, and all men come unto Him.” And again, “There arose a question between John’s disciples and the Jews about purifying.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 29
Ver. 25 . “There arose,” saith the Evangelist, “a question (between some) of John’s disciples and the Jews about purifying.”
3:26
Tatian † AD 180 The Diatessaron 6
… and he went [6] about there with them, and baptized. And John also was baptizing in Ænon, which is beside Salim, because there was much water there: and they came, and were baptized. [7, 8] And John was not yet come into prison. And there was an inquiry between [9] one of John’s disciples and one of the Jews about purifying.
St John Chrysostom † AD 407 To My Lady 3
… And when Jesus had returned from the foreign land and was grown up, war was rekindled against him on every side. First of all the disciples of John were envious of Him and tried to slander Him, although John himself behaved reverently to Him, and they said “He who was with thee beyond Jordan, behold the same baptizeth and all men come to Him.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 36
… John’s disciples were starting aside from Jesus, and this surely any one may see, and they had always a jealous feeling towards Him. And it is plain, from what they said to their master: “He that was with thee,” it is said, “beyond Jordan, to whom thou barest witness, behold, the same baptizeth, and all men come unto Him.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 18
Yet John had other disciples, but they not only did not “follow Jesus,” but were even jealously disposed towards him. “Rabbi,” says one, “He that was with thee beyond Jordan, to whom thou barest witness, behold, the same baptizeth, and all men come unto him.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 29
Ver. 26 . “They came,” saith he, “unto John, and said unto him, Rabbi, He that was with thee beyond Jordan, to whom thou barest witness, behold the same baptizeth, and all men come to Him.”
3:27
Tatian † AD 180 The Diatessaron 6
… and they came, and were baptized. [7, 8] And John was not yet come into prison. And there was an inquiry between [9] one of John’s disciples and one of the Jews about purifying. And they came unto John, and said unto him, Our master, he that was with thee beyond Jordan, to whom [10] thou hast borne witness, behold, he also baptizeth, and many come to him.
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.5
In the Gospel according to John: “No one can receive anything, except it were given him from heaven.”
St Cyprian of Carthage † AD 258 The Seventh Council of Carthage under Cyprian. Concerning the Baptism of Heretics 1
Julianus of Telepte said: It is written, “No man can receive anything unless it have been given him from heaven.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 29
Ver. 27 . “A man can receive nothing, except it be given him from above.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 31
For instance, when commencing he spake thus: “A man cannot receive anything of himself” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 70
… For when He saith, “All things are given over to Me of My Father” ( Matt. xi. 27 ), He speaketh of this kind of giving over; as also in another place He saith, “Thine they were, and Thou gavest them Me” ( c. xvii. 6 ); and again, “No man can come unto Me except the Father draw him” ( c. vi. 44 ); and, “Except it be given him from heaven.” (
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 5.9
… as the same John says, "A man can receive nothing, except it be given him from heaven."
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.31
Chapter 31.— 70. Petilianus said: "For there is no power but of God," none in any man of power; as the Lord Jesus Christ answered Pontius Pilate, ‘Thou couldest have no power at all against me, except it were given thee from above.’ And again, in the words of John, ‘A man can receive nothing, except it be given him from heaven.’
St Augustine of Hippo † AD 430 A Treatise on Grace and Free Will 15
… and God does not crown them; but if they are good, they are God’s gifts, because, as the Apostle James says, “Every good gift and every perfect gift is from above, and cometh down from the Father of lights.” In accordance with which John also, the Lord’s forerunner, declares: “A man can receive nothing except it be given him from heaven”
John Cassian † AD 435 The Conferences of John Cassian 13.10
… “No man can come unto Me except the Father which sent Me draw him.” The Apostle indicates our free will by saying: “So run that ye may obtain:” but to its weakness John Baptist bears witness where he says: “No man can receive anything of himself, except it be given him from above.”
3:28
Tatian † AD 180 The Diatessaron 6
… And they came unto John, and said unto him, Our master, he that was with thee beyond Jordan, to whom [10] thou hast borne witness, behold, he also baptizeth, and many come to him. John answered and said unto them, A man can receive nothing of himself, except it be [11] given him from heaven.
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 2.20
… “Ye are my witnesses, that I said to them who were sent from Jerusalem to me, that I am not the Christ, but that I am sent before Him. For he who has the bride is the bridegroom; but the friend of the bridegroom is he who standeth and heareth him with joy, and rejoiceth because of the voice of the bridegroom.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 29
Ver. 28 . “Ye yourselves bear me witness that I said, I am not the Christ, but that I am sent before Him.”
3:29
Tatian † AD 180 The Diatessaron 6
… John answered and said unto them, A man can receive nothing of himself, except it be [11] given him from heaven. Ye are they that bear witness unto me that I said, I am [12] not the Messiah, but I am one sent before him.
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 21.10
… Let one praise him in his fastings and prayers as if he had been disembodied and immaterial, another his unweariedness and zeal for vigils and psalmody, another his patronage of the needy, another his dauntlessness towards the powerful, or his condescension to the lowly. Let the virgins celebrate the friend of the Bridegroom;
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 3.10
… Nor was Joshua, the son of Nun, the Bridegroom, for to him also it was told, saying, “Loose thy shoe from off thy foot,” lest, by reason of the likeness of his name, he should be thought the spouse of the Church. None other is the Bridegroom but Christ alone, of Whom St. John said: “He Who hath the bride is the Bridegroom.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 30
… of this kind doth He say, but with all gentleness, “The children of the bridechamber cannot fast, so long as the bridegroom is with them;” recalling to their mind John’s words, when he said, “He that hath the bride, is the bridegroom, but the friend of the bridegroom, which standeth and heareth Him, rejoiceth greatly because of the bridegroom’s voice.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 18
The Prophets and Apostles then all preached Him absent; the Prophets before His coming according to the flesh, the Apostles after He was taken up; John alone proclaimed Him present. Wherefore he calls himself the “friend of the Bridegroom” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 29
Ver. 29 . “He that hath the bride is the bridegroom; but the friend of the bridegroom which standeth and heareth him, rejoiceth greatly because of the bridegroom’s voice.”
St Augustine of Hippo † AD 430 The Confessions 4.15
27. I was about six or seven and twenty years of age when I wrote those volumes—meditating upon corporeal fictions, which clamoured in the ears of my heart. These I directed, O sweet Truth, to Thy inward melody, pondering on the “fair and fit,” and longing to stay and listen to Thee, and to rejoice greatly at the Bridegroom’s voice,
St Augustine of Hippo † AD 430 The Confessions 11.8
… But He that teacheth us not, although He speaketh, speaketh not to us. Moreover, who teacheth us, unless it be the immutable Truth? For even when we are admonished through a changeable creature, we are led to the Truth immutable. There we learn truly while we stand and hear Him, and rejoice greatly “because of the Bridegroom’s voice,”
St Augustine of Hippo † AD 430 The Confessions 13.13
… through Him who “ascended up on high,” and set open the flood-gates of His gifts, that the force of His streams might make glad the city of God. For, for Him doth “the friend of the bridegroom”
St Augustine of Hippo † AD 430 Letters of St. Augustin 44.10
… Did Christ baptize with the baptism of John? I was prepared to ask many other questions in connection with this opinion of Fortunius; such as—how John himself was interrogated as to the Lord’s baptizing, and replied that He had the bride, and was the Bridegroom?
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 19
14. But what of that resurrection of the body? For these who hear and live, whence live, except by hearing? For “the friend of the Bridegroom standeth and heareth Him, and rejoiceth greatly because of the Bridegroom’s voice:”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 57.3
… and the bones Thou hast humbled will rejoice.” This is what I said: When the truth is heard, humility is preserved. And another says: “But the friend of the bridegroom standeth and heareth him, and rejoiceth greatly because of the bridegroom’s voice.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 39.4
… For whence could I say good things, except that I heard them? “It is Thou that shalt make me to hear of joy and gladness.” And the “friend of the bridegroom standeth and heareth Him, and rejoiceth on account of the bridegroom’s voice,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 129.10
… they bless in the name of the Lord, not in their own name: because they are the friends of the bridegroom,
3:30
Tatian † AD 180 The Diatessaron 6
… Ye are they that bear witness unto me that I said, I am [12] not the Messiah, but I am one sent before him. And he that hath a bride is a bridegroom: and the friend of the bridegroom is he that standeth and listeneth to him, and rejoiceth greatly because of the bridegroom’s voice. Lo now, behold, [13, 14] [Arabic, p. 23] my joy becometh complete.
Tertullian † AD 220 On Baptism 10
… and this is “preparing the way.” But he who “prepares” does not himself “perfect,” but procures for another to perfect. John himself professes that the celestial things are not his, but Christ’s, by saying, “He who is from the earth speaketh concerning the earth; He who comes from the realms above is above all;”
Tertullian † AD 220 On Prayer 1
… In speech, by which prayer is enunciated, in spirit, by which alone it prevails, even John had taught his disciples to pray, but all John’s doings were laid as groundwork for Christ, until, when “He had increased”—just as the same John used to fore-announce “that it was needful” that “He should increase and himself decrease”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 36
… didst thou not hear the voice? Didst thou not utterly forbid Him, saying, “I have need to be baptized of Thee?” Didst thou not say even to thy disciples, “He must increase, I must decrease?”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 66
And He not suddenly, but a long time before. For, “Tell,” He saith, “them that are bidden;” and again, “Call them that were bidden;” which circumstance makes the charge against them heavier. And when were they bidden? By all the prophets; by John again; for unto Christ he would pass all on, saying, “He must increase, I must decrease;”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 29
Ver. 30 . “He must increase, but I must decrease.”
St Jerome † AD 420 The Dialogue Against the Luciferians 1
… Because it forgives sins, it releases from Gehenna. Because it releases from Gehenna, it is perfect. But no baptism can be called perfect except that which depends on the cross and resurrection of Christ. Thus, although John himself said,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 133.8
… the ministry of God in our Lord Jesus Christ increased, as was shown at their birth. The former was born, as the tradition of the Church shows, on the 24th of June, when the days begin to shorten. The Lord was born on the 25th of December, when the days begin to lengthen. Here John himself confessing, “He must increase, but I must decrease.”
3:31
Tatian † AD 180 The Diatessaron 6
… And he that hath a bride is a bridegroom: and the friend of the bridegroom is he that standeth and listeneth to him, and rejoiceth greatly because of the bridegroom’s voice. Lo now, behold, [13, 14] [Arabic, p. 23] my joy becometh complete. And he must increase and I decrease.
Tertullian † AD 220 On Prayer 1
… Therefore, after what form of words John taught to pray is not extant, because earthly things have given place to heavenly. “He who is from the earth,” says John, “speaketh earthly things; and He who is here from the heavens speaketh those things which He hath seen.”
St Hippolytus † AD 235 On the Psalms 1.6
… for, as He says: “He that is of the earth is earthly, and speaketh of the earth: He that cometh from heaven, testifies of what He has seen and heard.”
Novatian † AD 258 A Treatise of Novatian Concerning the Trinity 14
… but He was the Word made flesh and dwelt among us? For although the Protoplast was not born of seed, yet neither was the Protoplast formed of the conjunction of the Word and the flesh. For He is not the Word made flesh, nor dwelt in us. If Christ was only man, how does He “who cometh from heaven testify what He hath seen and heard,”
Novatian † AD 258 A Treatise of Novatian Concerning the Trinity 21
… Or who says that He can again resuscitate and rebuild the destroyed temple of His body, except because He is the Word who is from the Father, who is with the Father, “by whom all things were made, and without whom nothing was made;” the imitator of His Father’s works and powers, “the image of the invisible God;” “who came down from heaven;”
Eusebius of Caesarea † AD 339 The Church History of Eusebius 7.30.11
11. For to anticipate something of what we shall presently write, he is unwilling to acknowledge that the Son of God has come down from heaven. And this is not a mere assertion, but it is abundantly proved from the records which we have sent you; and not least where he says ‘Jesus Christ is from below.’
St Athanasius of Alexandria † AD 373 Synodal Letter to the Bishops of Africa. (Ad Afros Epistola Synodica.) 6
… (for such are ‘of nothing’ and ‘there was a time when He was not’), while yet they find fault because they were condemned by unscriptural terms pious in meaning. While they, like men sprung from a dunghill, verily ‘spoke of the earth
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 30
Ver. 31, 32 . “He that cometh from above is above all. And what He hath heard He speaketh, and what He hath seen He testifieth; and no man receiveth His testimony.”
St Jerome † AD 420 The Dialogue Against the Luciferians 1
… For it is written, “John came, who baptized in the wilderness, and preached the baptism of repentance unto remission of sins.” And soon after, “And they were baptized of him in the river Jordan, confessing their sins.” For as he himself preceded Christ as His forerunner, so also his baptism was the prelude to the Lord’s baptism.
3:32
Tatian † AD 180 The Diatessaron 6
… Lo now, behold, [13, 14] [Arabic, p. 23] my joy becometh complete. And he must increase and I decrease. For he that is come from above is higher than everything; and he that is of the earth, of the earth he is, and of the earth he speaketh; and he that came down from heaven is [15] higher than all.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 39
… As then when He said above, “We speak that we have heard, and testify that we have seen”; and when John said, “What He hath seen He testifieth, and no man receiveth His testimony” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 45
[2.] Thus also John crieth, saying beforehand, “He speaketh that He knoweth, and testifieth that He hath seen, and no man receiveth His testimony” (
3:33
Tatian † AD 180 The Diatessaron 6
… 23] my joy becometh complete. And he must increase and I decrease. For he that is come from above is higher than everything; and he that is of the earth, of the earth he is, and of the earth he speaketh; and he that came down from heaven is [15] higher than all. And he beareth witness of what he hath seen and heard: and no man [16] receiveth his witness.
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 4.17
… nor must we be drawn aside by mere plausibility and artifices of speech. Even to me, who tell thee these things, give not absolute credence, unless thou receive the proof of the things which I announce from the Divine Scriptures. For this salvation which we believe depends not on ingenious reasoning , but on demonstration of the Holy Scriptures.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 30
Ver. 33 . “He that hath received His testimony, hath set to his seal that God is true.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 44
… For after saying, “Which the Son of Man shall give you”; He addeth, “Him hath God the Father sealed,” that is, “hath sent Him for this purpose, that He might bring the food to you.” The saying also admits of another interpretation; for in another place Christ saith, “He that heareth My words, hath set to his seal that God is true” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 81
How did they “keep Thy word”? “By believing in Me, and giving no heed to the Jews. For he that believeth in Him, it saith, ‘hath set to his seal that God is true.’” (
3:34
Tatian † AD 180 The Diatessaron 6
… and he that is of the earth, of the earth he is, and of the earth he speaketh; and he that came down from heaven is [15] higher than all. And he beareth witness of what he hath seen and heard: and no man [16] receiveth his witness. And he that hath received his witness hath asserted that he is [17] truly God.
Tertullian † AD 220 On Fasting 17
… Sure we are that “they who are in the flesh cannot please God;” not, of course, those who are in the substance of the flesh, but in the care , the affection , the work , the will , of it. Emaciation displeases not us; for it is not by weight that God bestows flesh, any more than He does “the Spirit by measure.”
Novatian † AD 258 A Treatise of Novatian Concerning the Trinity 20
… And in the former case indeed this name is given with reserve, in the latter lavishly; in the former by measure, in the latter above all kind of measure: “For,” it is said, “the Father giveth not to the Son by measure, for the Father loveth the Son.”
Aphrahat † AD 346 Aphrahat: Select Demonstrations 6.12
… Moreover the blessed apostle also said:— God divided of the Spirit of Christ and sent it into the Prophets . And Christ was in nothing injured, for it was not by measure that His Father gave unto Him the Spirit .
St Ephrem the Syrian † AD 373 Ephraim Syrus: Three Homilies 1.52
… Whatsoever then was handed down from Moses, was received from Simeon, but continued and was possessed by the Lord of both. So then the steward first, and the treasurer lastly, handed over the keys of priesthood and prophecy to Him who has authority over the treasurer of them both. Therefore, His Father gave Him the spirit not by measure,
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 17.19
… “ But this is that which was spoken by the prophet Joel; And it shall come to pass after this, saith God, I will pour forth of My Spirit —(and this word, I will pour forth , implied a rich gift; for God giveth not the Spirit by measure, for the Father loveth the Son, and hath given all things into His hand
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 30
… so that the meaning would be, “not to do Mine own Will, for there is none of Mine apart from, but that which is common to, Me and Thee; for as We have one Godhead, so We have one Will.” For many such expressions are used in relation to this Community, and are expressed not positively but negatively; as, e.g., God giveth not the Spirit by measure,
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 1
… After He had given commandments through the Spirit” ( v. 2 ); i.e. they were spiritual words that He spake unto them, nothing human; either this is the meaning, or, that it was by the Spirit that He gave them commandments.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 30
Ver. 34 . “He whom God hath sent speaketh the words of God.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 3
Next he saith, “Above Thy fellows.” But who are these His “fellows” other than men? that is Christ received “not the Spirit by measure.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 15
[4.] Ver. 11 . “But Christ being come an High Priest of good things that are come by a greater and more perfect tabernacle not made with hands.” Here he means the flesh. And well did he say, “greater and more perfect,” since God The Word and all the power of The Spirit dwells therein; “For God giveth not the Spirit by measure [unto Him].” (
St Augustine of Hippo † AD 430 Our Lord’s Sermon on the Mount 1.6
… ye mete, it shall be measured to you again:” —or because temporal good things, which are carried to completion in the body, are both begun and come to an end in a certain definite number of days, which is perhaps meant by the “bushel measure;” while eternal and spiritual things are confined within no such limit, “for God giveth not the Spirit by measure.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 74.3
3. But when John the Baptist said, “For God giveth not the Spirit by measure,”
3:35
Tatian † AD 180 The Diatessaron 6
… and he that came down from heaven is [15] higher than all. And he beareth witness of what he hath seen and heard: and no man [16] receiveth his witness. And he that hath received his witness hath asserted that he is [17] truly God. And he whom God hath sent speaketh the words of God: God gave [18] not the Spirit by measure.
Tertullian † AD 220 The Five Books Against Marcion 2.27
… In which lowering of His condition He received from the Father a dispensation in those very respects which you blame as human; from the very beginning learning, even then, (that state of a) man which He was destined in the end to become.
Tertullian † AD 220 Against Praxeas 16
But you must not suppose that only the works which relate to the (creation of the) world were made by the Son, but also whatsoever since that time has been done by God. For “the Father who loveth the Son, and hath given all things into His hand,”
Tertullian † AD 220 Against Praxeas 21
… “The Father loveth the Son, and hath given all things into His hand. He that believeth on the Son hath everlasting life; and he that believeth not the Son shall not see life, but the wrath of God abideth on him.”
St Athanasius of Alexandria † AD 373 Illud Omnia, &c. (On Luke x. 22.) 2
… ‘Come unto Me all ye that labour and are heavy laden, and I will give you rest’ ( Matt. xi. 28 ). Yes, ye ‘were delivered’ to Me to give rest to those who had laboured, and life to the dead. And what is written in John’s Gospel harmonises with this: ‘The Father loveth the Son, and hath given all things into His hand’ (
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.27
Chapter XXVII.—Texts Explained; Tenthly, Matthew xi. 27 ;
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.30
66. Since then the Son is by nature and not by will, is He without the pleasure of the Father and not with the Father’s will? No, verily; but the Son is with the pleasure of the Father, and, as He says Himself, ‘The Father loveth the Son, and sheweth Him all things
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 1.28
Hence also that other statement: “The Father loveth the Son, and hath given all things into His hand. He that believeth on the Son hath everlasting life; while he that believeth not the Son shall not see life, but the wrath of God abideth on him.”
3:36
St Ignatius of Antioch † AD 108 Epistle to the Ephesians: Shorter and Longer Versions 5
… Do ye, beloved, be careful to be subject to the bishop, and the presbyters and the deacons. For he that is subject to these is obedient to Christ, who has appointed them; but he that is disobedient to these is disobedient to Christ Jesus. And “he that obeyeth not
Tatian † AD 180 The Diatessaron 6
… And he beareth witness of what he hath seen and heard: and no man [16] receiveth his witness. And he that hath received his witness hath asserted that he is [17] truly God. And he whom God hath sent speaketh the words of God: God gave [18] not the Spirit by measure. The Father loveth the Son, and hath put everything in [19] his hands.
St Irenaeus of Lyons † AD 202 Against Heresies 4.37.5
… and as thou hast believed, so be it done unto thee.” Now all such expressions demonstrate that man is in his own power with respect to faith. And for this reason, “he that believeth in Him has eternal life while he who believeth not the Son hath not eternal life, but the wrath of God shall remain upon him.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 2.28
… “Many prophets and righteous men have desired to see the things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.” Also in the same place: “He that believeth on the Son hath eternal life: he that is not obedient in word to the Son hath not life; but the wrath of God shall abide upon him.”
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 4.15
21. And what more does the Word contribute to our salvation than the Son, if, as they hold, the Son is one, and the Word another? for the command is that we should believe, not in the Word, but in the Son. For John says, ‘He that believeth on the Son, hath everlasting life; but he that believeth not the Son, shall not see life
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 10.1
… No man knoweth the father, save the Son, and he to whomsoever the Son shall reveal Him . For if thou deny Him who reveals, thou remainest in ignorance. There is a sentence in the Gospels, saying, He that believeth not on the Son, shall not see life; but the wrath of God abideth on him.
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 11.6
… And again, He that believeth on the Son is not judged, but hath passed out of death into life . But he that believeth not the Son shall not see life, but the wrath of God abideth on him
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 18.30
… of which, because of the length of our discourse, the texts we now set before you shall be but few, the rest being left to the search of the diligent. They declare at one time that it is by faith; for it is written, He that believeth on the Son hath eternal life
St Gregory of Nyssa † AD 395 Against Eunomius 10.2
… has become a prey to the Babylonian despot, never having learned, poor wretch, that the Gospel enjoins us to behold eternal life alike in the Father, and the Son, and the Holy Ghost, inasmuch as the Word has thus spoken concerning the Father, that to know Him is life eternal , and concerning the Son, that every one that believeth on Him hath eternal life
St Ambrose of Milan † AD 397 Concerning Repentance 1.12
53. Let us consider another similar passage: “He that believeth on the Son hath eternal life, but he that believeth not the Son shall not see life, but the wrath of God abideth on him.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 39
… but when He spake generally He also added, that “they that have done good shall go forth unto the resurrection of life, and they that have done evil unto the resurrection of judgment.” Thus also John led on his hearers by speaking of the Judgment, and that “he that believeth not on the Son, shall not see life, but the wrath of God abideth on him” (
St Augustine of Hippo † AD 430 The Enchiridion 33
… we spend our years as a tale that is told.” Of which wrath also Job says: “Man that is born of a woman is of few days, and full of trouble.” Of which wrath also the Lord Jesus says: “He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him.”
St Augustine of Hippo † AD 430 The Enchiridion 112
… For even in this case the wrath of God, that is, their condemnation (for it is this, and not any disturbed feeling in the mind of God that is called His wrath), abideth upon them;
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 3.3
… Consequently, if they are not baptized, they will have to rank amongst those who do not believe; and therefore they will not even have life, but “the wrath of God abideth on them,” inasmuch as “he that believeth not the Son shall not see life; but the wrath of God abideth on him;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 88.13
… Over that Body, which constitutes the unity of the Saints and the faithful, whose Head is Christ, go the wraths of God: yet abide not: since it is of the unbelieving only that it is written, that “the wrath of God abideth upon him.”
3:1
St Augustine † AD 430 Tr. xi
He had said above that, when He was at Jerusalem—many believed in His Name, when they saw the miracles which He did. Of this number was Nicodemus, of whom we are told; There was a man of the Pharisees, Nicodemus, a ruler of the Jews.
St Bede † AD 735
His rank is given, A ruler of the Jews; and then what he did, This man came to Jesus by night: hoping, that is, by so secret an interview, to learn more of the mysteries of the faith; the late public miracles having given him an elementary knowledge of them.
St John Chrysostom † AD 407 Hom. xxiv. 1
As yet however he was withheld by Jewish infirmity: and therefore he came in the night, being afraid to come in the day. Of such the Evangelist speaks elsewhere, Nevertheless, among the chief rulers also many believed on Him; but because of the Pharisees they did not confess Him, lest they should be put out of the synagogue. (John 12:42)
St Augustine † AD 430 Tr. xi. c. 3, 4
Nicodemus was one of the number who believed, but were not as yet born again. Wherefore he came to Jesus by night. Whereas those who are born of water and the Holy Ghost, are addressed by the Apostle, Ye were sometimes darkness, but now are ye light in the Lord. (Eph. 5:8)
Haymo † AD 853 Hom. in Oct. Pent.
Or, well may it be said that he came in the night, enveloped, as he was, in the darkness of ignorance, and not yet come to the light, i. e. the belief that our Lord was very God. Night in the language of Holy Writ is put for ignorance. And said unto him, Rabbi, we know that Thou art a teacher come from God. The Hebrew Rabbi, has the meaning of Magister in Latin. He calls him, we see, a Master, but not God: he does not hint at that; he believes Him to be sent from God, but does not see that He is God.
St Augustine † AD 430 Tr. xi. c. 3
What the ground of his belief was, is plain from what immediately follows: For no one can do these miracles that Thou doest, except God be with him. Nicodemus then was one of the many who believed in His Name, when they saw the signs that He did.
St John Chrysostom † AD 407 Hom. xxiv. 2. in Joan
He did not however conceive any great idea of them from His miracles; and attributed to Him as yet only a human character, speaking of Him as a Prophet, sent to execute a commission, and standing in need of assistance to do His work; whereas the Father had begotten Him perfect, selfsufficient, and free from all defect. It being Christ’s design however for the present not so much to reveal His dignity, as to prove that He did nothing contrary to the Father; in words He is often humble, while His acts ever testify His power. And therefore to Nicodemus on this occasion He says nothing expressly to magnify Himself; but He imperceptibly corrects his low views of Him, and teaches him that He was Himself all-sufficient, and independent in His miraculous works. Hence He answers, Verily, verily, I say unto you, Except a man be born again, he cannot see the kingdom of God.
St Augustine † AD 430 Tr. xi. c. 4
Those then are the persons to whom Jesus commits Himself, those born again, who come not in the night to Jesus, as Nicodemus did. Such persons immediately make professsion.
St John Chrysostom † AD 407 Hom. xxiv. 2
He says therefore, Except a man be born again, he cannot see the kingdom of God: as if He said, Thou art not yet born again, i. e. of God, by a spiritual begetting; and therefore thy knowledge of Me is not spiritual, but carnal and human. But I say unto thee, that neither thou, nor any one, except he be born again of God, shall be able to see the glory which is around me, but shall be out of the kingdom: for it is the begetting by baptism, which enlightens the mind. Or the meaning is, Except thou art born from above, and hast received the certainty of my doctrines, thou wanderest out of the way, and art far from the kingdom of heaven. By which words our Lord discloses His nature, shewing that He is more than what He appears to the outward eye. The expression, From abovea, means, according to some, from heaven, according to others, from the beginning. Had the Jews heard it, they would have left Him in scorn; but Nicodemus shews the love of a disciple, by staying to ask more questions.
The Latin text
Augustinus in Ioannem
Superius dixerat quod, cum esset Hierosolymis (...) multi crediderunt in nomine eius, videntes signa et prodigia quae faciebat; ex his autem erat Nicodemus, de quo dicitur erat autem homo ex Pharisaeis Nicodemus nomine
Beda
Cuius etiam dignitatis officium ostendit, cum subditur princeps Iudaeorum; deinde quid egerit, cum subiecit hic venit ad Iesum nocte, cupiens scilicet secreta eius allocutione plenius discere mysteria fidei, cuius, aperta ostensione signorum, iam rudimenta perceperat
Chrysostomus in Ioannem
Adhuc tamen a Iudaica detinebatur infirmitate: propterea et nocte venit, trepidans in die hoc facere; unde et Evangelista alibi dicit: quoniam ex principibus multi crediderunt in eum; sed propter Iudaeos non confitebantur, ut non extra synagogam fierent expulsi
Augustinus
Nicodemus etiam ex illo numero erat qui crediderunt, sed nondum renati sunt: unde hoc ad rem pertinet quod in nocte venit. Renati autem ex aqua et spiritu sancto, audiunt ab apostolo: fuistis aliquando tenebrae, nunc autem lux in domino
Haymo
Vel pulchre in nocte venisse dicitur, quia tenebris ignorantiae obnubilatus, ad tantam lucem nondum pervenerat ut perfecte Deum verum crederet: nox enim in sacro eloquio pro ignorantia ponitur; unde subditur et dixit ei: Rabbi, scimus quia a Deo venisti magister. Quod autem Hebraice Rabbi, Latine dicitur magister. Magistrum ergo appellat, et Deum tacet: quia credebat eum a Deo missum, sed tamen, ut dictum est, Deum non agnoscebat
Augustinus
Unde autem iste crediderat, patet per id quod subdit nemo enim potest haec signa facere quae tu facis, nisi fuerit Deus cum eo. Sic ergo Nicodemus de illis multis erat qui crediderant in nomine eius, videntes signa quae faciebat
Chrysostomus in Ioannem
Sed tamen neque a signis aliquid magnum existimabat de eo; sed adhuc humanam habens de eo mentem, ut de propheta loquitur, ad operationem eum missum dicens, et alieno auxilio indigentem haec agere quae agebat; cum tamen pater perfectum eum genuerit, et sufficientem sibi ipsi, et nihil habentem imperfectum. Quia vero Christi studium erat interim non ita dignitatem suam revelare, sicut persuadere quod nihil ex adverso agebat patri: propterea in verbis multoties humiliter loquens videtur, in rebus autem cum potestate omnia operatur. Ideoque et Nicodemo nunc manifeste quidem nihil excelsum loquitur de se ipso; occulte autem ab humili eum opinione reducit, docens quod sufficiens sibi ipse est in miraculorum operatione; unde subditur respondit Iesus, et dixit ei: amen, amen dico tibi: nisi quis renatus fuerit denuo, non potest videre regnum Dei
Augustinus
Isti sunt ergo quibus se credit Iesus qui nati fuerint denuo, qui non in nocte veniunt ad Iesum, sicut Nicodemus; tales enim iam etiam profitentur. Dicit ergo nisi quis renatus fuerit denuo, non potest videre regnum Dei; quasi dicat: quia nondum es natus denuo, idest ex Deo, spirituali generatione, notitia quam habes de me, spiritualis non est, sed animalis et humana. Ego autem dico tibi, quod sive tu, sive alius quicumque, nisi ex Deo denuo natus fuerit, non poterit apprehendere gloriam quae circa me est; sed extra regnum erit; nam generatio quae per Baptismum fit, illuminationem animae tribuit
Chrysostomus
Vel littera talis est: amen, amen dico tibi: nisi quis renatus fuerit, etc.; hoc est, si tu non natus fueris desuper, et dogmatum susceperis certitudinem alicubi, extra erras, et longe es a regno caelorum; seipsum hic ostendens, et indicans quoniam non est hoc tantum quod videtur: sed aliis oculis opus est ad videndum eum. Hoc autem quod dicit desuper, hi quidem, idest de caelo, exponunt; alii vero, a principio. Igitur Iudaei quidem si hoc audissent, deridentes utique discessissent; hic vero et in hoc amorem discipuli ostendit quod a Christo ulterius interrogat
3:4
St John Chrysostom † AD 407 Hom. xxiv. 3
Nicodemus coming to Jesus, as to a man, is startled on learning greater things than man could utter, things too lofty for him. His mind is darkened, and he does not stand firm, but reels like one on the point of falling away from the faith. Therefore he objects to the doctrine as being impossible, in order to call forth a fuller explanation. Two things there are which astonish him, such a birth, and such a kingdom; neither yet heard of among the Jews. First he urges the former difficulty, as being the greatest marvel. Nicodemus saith unto him, How can a man be born when he is old? can he enter a second time into his mother’s womb, and be born?
St Bede † AD 735 in loc.
The question put thus sounds as if a boy might enter a second time into his mother’s womb and be born. But Nicodemus, we must remember, was an old man, and took his instance from himself; as if he said, I am an old man, and seek my salvation; how can I enter again into my mother’s womb, and be born?
St John Chrysostom † AD 407 Hom. xxiv. 2
Thou callest Him Rabbi, and sayest that He comes from God, and yet receivest not His sayings, but usest to thy master a word which brings in endless confusion; for that how, is the enquiry of a man who has no strong belief; and many who have so enquired, have fallen from the faith; some asking, how God became incarnate? others, how He was bornb? Nicodemus here asks from anxiety. But observe when a man trusts spiritual things to reasonings of his own, how ridiculously he talks.
St Augustine † AD 430 Tr. xi. c. 6
It is the Spirit that speaketh, whereas he understandeth carnally; he knew of no birth save one, that from Adam and Eve; from God and the Church he knows of none. But do thou so understand the birth of the Spirit, as Nicodemus did the birth of the flesh; for as the entrance into the womb cannot be repeated, so neither can baptism.
St John Chrysostom † AD 407 Hom. xxiv. 3
While Nicodemus stumbles, dwelling upon our birth here, Christ reveals more clearly the manner of our spiritual birth; Jesus answered, Verily, verily, I say unto you, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.
St Augustine † AD 430 Tr. xii. c. 5
As if He said, Thou understandest me to speak of a carnal birth; but a man must be born of water and of the Spirit, if he is to enter into the kingdom of God. If to obtain the temporal inheritance of his human father, a man must be born of the womb of his mother; to obtain the eternal inheritance of his heavenly Father, he must be born of the womb of the Church. And since man consists of two parts, body and soul, the mode even of this latter birth is twofold; water the visible part cleansing the body; the Spirit by His invisible cooperation, changing the invisible soul.
St John Chrysostom † AD 407 Hom. xxv. 1
If any one asks how a man is born of water, I ask in return, how Adam was born from the ground. For as in the beginning though the element of earth was the subject-matter, the man was the work of the fashioner; so now too, though the element of water is the subject-matter, the whole work is done by the Spirit of grace. He then gave Paradise for a place to dwell in; now He hath opened heaven to us. (c. 2.). But what need is there of water, to those who receive the Holy Ghost? It carries out the divine symbols of burial, mortification, resurrection, and life. For by the immersion of our heads in the water, the old man disappears and is buried as it were in a sepulchre, whence he ascends a new man. Thus shouldest thou learn, that the virtue of the Father, and of the Son, and of the Holy Ghost, filleth all things. For which reason also Christ lay three days in the grave before His resurrection. (Hom. xxvi. 1.). That then which the womb is to the offspring, water is to the believer; he is fashioned and formed in the water. But that which is fashioned in the womb needeth time; whereas the water all is done in an instant. For the nature of the body is such as to require time for its completion; but spiritual creations are perfect from the beginning. From the time that our Lord ascended out of the Jordan, water produces no longer reptiles, i. e. living souls; but souls rational and endued with the Spirit.
St Augustine † AD 430 lib. i. de Bapt. per. c. 30
Because He does not say, Except a man be born again1 of water and of the Spirit, he shall not have salvation, or eternal life; but, he shall not enter into the kingdom of God; from this, some infer that children are to be baptized in order to be with Christ in the kingdom of God, where they would not be, were they not baptized; but that they will obtain salvation and eternal life even if they die without baptism, not being bound with any chain of sin. But why is a man born again, except to be changed from his old into a new state? Or why doth the image of God not enter into the kingdom of God, if it be not by reason of sin?
Haymo † AD 853 Hom. in Oct. Pent.
But Nicodemus being unable to take in so great and deep mysteries, our Lord helps him by the analogy of our carnal birth, saying, That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. For as flesh generates flesh, so also doth spirit spirit.
St John Chrysostom † AD 407 Hom. xxvi. in Joan. 1
Do not look then for any material production, or think that the Spirit generates flesh; for even the Lord’s flesh is generated not by the Spirit only, but also by the flesh. That which is born of the Spirit is spiritual. The birth here spoken of takes place not according to our substance, but according to honour and grace. But the birth of the Son of God is otherwise; for else what would He have been more than all who are born again? And He would be proved too inferior to the Spirit, inasmuch as His birth would be by the grace of the Spirit. How does this differ from the Jewish doctrine?—But mark next the part of the Holy Spirit, in the divine work. For whereas above some are said to be born of God, (c. 1:13.) here, we find, the Spirit generates them.—The wonder of Nicodemus being roused again by the words, He who is born of the Spirit is spirit, Christ meets him again with an instance from nature; Marvel not that I said unto thee, Ye must be born again. The expression, Marvel not, shews that Nicodemus was surprised at His doctrine. He takes for this instance some thing, not of the grossness of other bodily things, but still removed from the incorporeal nature, the wind; The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit. That is to say, if no one can restrain the wind from going where it will; much less can the laws of nature, whether the condition of our natural birth, or any other, restrain the action of the Spirit. That He speaks of the wind here is plain, from His saying, Thou hearest the sound thereof, i. e. its noise when it strikes objects. He would not in talking to an unbeliever and ignorant person, so describe the action of the Spirit. He says, Bloweth where it listethc; not meaning any power of choice in the wind, but only its natural movements, in their uncontrolled power. But canst not tell whence it cometh or whither it goeth; i. e. If thou canst not explain the action of this wind which comes under the cognizance both of thy feeling and hearing, why examine into the operation of the Divine Spirit? He adds, So is every one that is born of the Spirit.
St Augustine † AD 430 Tr. xii. c. 7
But who of us does not see, for example, that the south wind blows from south to north, another wind from the east, another from the west? And how then do we not know whence the wind cometh, and whither it goeth?
St Bede † AD 735 in Hom. in part. Invent. S. Cruc. Ed. Nic.
It is the Holy Spirit therefore, Who bloweth where He listeth. It is in His own power to choose, whose heart to visit with His enlightening grace. And thou hearest the sound thereof. When one filled with the Holy Spirit is present with thee and speaks to thee.
St Augustine † AD 430 Tr. xii. c. 5
The Psalm soundeth, the Gospel soundeth, the Divine Word soundeth; it is the sound of the Spirit. This means that the Holy Spirit is invisibly present in the Word and Sacrament, to accomplish our birth.
Alcuin † AD 804
Therefore, Thou knowest not whence it cometh, or whither it goeth; for, although the Spirit should possess a person in thy presence at a particular time, it could not be seen how He entered into him, or how He went away again, because He is invisible.
Haymo † AD 853 Hom. in Oct. Pent.
Or, Thou canst not tell whence it cometh; i. e. thou knowest not how He brings believers to the faith; or whither it goeth, i. e. how He directs the faithful to their hope. And so is every one that is born of the Spirit; as if He said, The Holy Spirit is an invisible Spirit; and in like manner, every one who is born of the Spirit is born invisibly.
St Augustine † AD 430 Tr. xii. c. 5
Or thus: If thou art born of the Spirit, thou wilt be such, that he, who is not yet born of the Spirit, will not know whence thou comest, or whither thou goest. For it follows, So is every one that is born of the Spirit.
Theophylact † 1107 in loc.
This completely refutes Macedonius the impugner of the Spirit, who asserted that the Holy Ghost was a servant. The Holy Ghost, we find, works by His own power, where He will, and what He will.
The Latin text
Chrysostomus in Ioannem
Veniens Nicodemus ad Iesum ut ad hominem, audiens maiora quam ab homine, erigitur ad altitudinem eorum quae dicuntur, non quidem excidens a fide; sed infert hanc impossibilitatem, ut in apertiorem provocet doctrinam. Duo autem erant quae admirabatur: scilicet nativitas talis et regnum: neque enim audita erant apud Iudaeos. Sed interim circa prius instat, et quod maxime eius mentem concutiebat; unde dicitur dicit ad eum Nicodemus: quomodo potest homo nasci, cum sit senex? Numquid potest in ventrem matris suae iterato introire, et renasci?
Beda
Sic verba ista sonare videntur, quasi puer queat iterato in ventrem matris introire et renasci. Sed sciendum, quod ipse senex erat; ideoque de se protulit exemplum; ac si diceret: ego sum senex et meam quaero salutem: quomodo possum in ventrem matris introire et renasci?
Chrysostomus
Rabbi eum vocas, et a Deo venisse dicis; et non suscipis quae dicuntur, sed loqueris ad magistrum dictionem quae multam perturbationem inducit; hoc enim, scilicet quomodo quaerere, eorum est qui non valide credunt, et multi sic quaerentes, a fide deciderunt; hi quidem dicentes: quomodo Deus est incarnatus? Alii: quomodo mansit impassibilis? Propterea et hic propter anxietatem modum exquirit. Sed cum aliquis cogitationibus propriis spiritualia evertit, derisibilia loquitur
Augustinus in Ioannem
Spiritus enim loquitur, et ille carnem sapit: non noverat iste nisi unam nativitatem, scilicet ex Adam et Eva; et ex Deo et Ecclesia nondum noverat. Sic tamen tu intellige nativitatem spiritus quomodo intellexit Nicodemus nativitatem carnis: quomodo enim uterus non potest repeti, sic nec Baptismus
Chrysostomus in Ioannem
Nicodemo autem decidenti ad eam quae hic est nativitatem, Christus manifestius revelat spiritualis nativitatis modum; unde sequitur respondit Iesus: amen, amen dico tibi: nisi quis renatus fuerit ex aqua et spiritu sancto, non potest introire in regnum Dei
Augustinus in Ioannem
Ac si dicat: tu carnalem generationem intelligis; sed ex aqua et spiritu oportet quod nascatur homo propter regnum Dei. Si propter haereditatem patris hominis temporalem nascitur aliquis ex visceribus matris carnalis; et propter haereditatem patris Dei sempiternam nascatur ex visceribus Ecclesiae. Cum autem ex duobus homo consistat, ex corpore videlicet et anima, duplicem habet et huiusmodi modum generationis; aqua enim quae visibilis est, ad emundationem corporis intelligitur: spiritus vero invisibiliter concurrens, ad emundationem invisibilis animae innuitur
Chrysostomus
Si vero quis interrogat: qualiter ab aqua homo nascitur? Interrogo et ego: qualiter natus est Adam a terra? Sicut enim in principio subiciebatur elementum terra, totum vero opus plasmantis erat; ita et nunc subicitur elementum aqua, totum vero est spiritus gratiae. Tunc Paradisum dedit in conversationem; nunc autem caelum nobis aperuit. Sed quae est necessitas aquae his qui spiritum sanctum suscipiunt? Divina enim in ea perficiuntur symbola, sepultura et mortificatio, resurrectio et vita. Sicut enim in quodam sepulchro, in aqua nobis submergentibus capita, vetus homo sepelitur, et submersus deorsum occultatur, deinde novus rursus ascendit. Hoc etiam fit, ut discas quoniam virtus patris et filii et spiritus sancti omnia complet, et quod Christus tres dies ad resurgendum expectavit. Quod igitur est matrix fetui, hoc est fideli aqua: in aqua enim plasmatur, et figuratur; sed quod in matrice plasmatur, tempore indiget: quod vero in aqua, non ita, sed in uno momento omnia fiunt. Talis enim est natura corporum ut tempore assumant perfectionem; in spiritualibus vero non est ita; quoniam perfecta a principio constituuntur quae fiunt. Ex quo igitur ascendit a Iordane dominus, non adhuc reptilia animarum viventium, sed animas spirituales et rationabiles aqua reddit
Augustinus de Bapt. Parv
Sed quia non ait nisi quis renatus fuerit ex aqua et spiritu, non habebit salutem, vel vitam aeternam; sed non intrabit in regnum Dei; ad hoc, inquiunt quidam, parvuli baptizandi sunt, ut sint cum Christo in regno Dei, ubi non erunt, si baptizati non fuerint; quamvis et sine Baptismo si parvuli moriantur, salutem vitamque aeternam habituri sint, quoniam nullo peccati vinculo astricti sunt. Sed cur nascatur denuo, nisi renovandus a vetustate? Aut unde imago Dei non intrat in regnum Dei, nisi impedimento prohibente peccati?
Haymo
Talia autem ac tanta secreta mysteria Nicodemo capere non valenti dominus ex carnali nativitate similitudinem dedit, dicens quod natum est ex carne, caro est; et quod natum est ex spiritu, spiritus est: sicut enim caro carnem procreat, ita quoque spiritus spiritum parit
Chrysostomus in Ioannem
Nihil igitur sensibilium inquiras, neque aestimes quod carnem generet spiritus: domini enim caro genita est non quidem a spiritu solum sed etiam a carne. Quod autem natum est ex spiritu, spirituale est. Nativitatem enim hic non eam quae secundum substantiam, dicit, sed eam quae secundum honorem et gratiam. Si igitur et filius Dei ita natus est, quid plus habebit omnibus qui ita nati sunt? Invenietur autem et spiritu minor, cum eius nativitas gratia spiritus sit. Et quomodo haec a Iudaicis distant dogmatibus? Vide autem et spiritus sancti dignitatem: Dei enim opus videtur facere. Supra enim dixit, quoniam ex Deo nati sunt; hic autem quoniam spiritus eos generat. Dicens autem Christus, quoniam qui natus est ex spiritu, spiritus est, quia turbatum rursus vidit, ad sensibile exemplum ducit sermonem, dicens non mireris quia dixi tibi: oportet vos nasci denuo. Dicendo enim ne mireris, ostendit animi eius turbationem. Ponit autem exemplum quod neque communionem aliquam ad corporum grossitiem habet, neque ad incorporeorum perveniens naturam, quod est venti delatio, dicens spiritus ubi vult spirat, et vocem eius audis: sed nescis unde veniat aut quo vadat. Sic est omnis qui natus est ex spiritu. Quod dicit, tale est. Si ventum nullus detinet, sed quo vult fertur: multo magis spiritus actionem, naturae leges detinere non poterunt, non terminus corporalis nativitatis, neque aliud quid talium. Quoniam autem de vento hic dictum est, manifestat illud quod dicit vocem eius audis, idest sonitum percussionis; non enim loquens infideli et nescienti spiritus actionem hoc diceret. Dicit autem ubi vult spirat, non quasi electionem quamdam vento habente, sed eam quae a natura est motionem, quae non prohibetur, et cum potestate fit. Et nescis unde veniat, aut quo vadat; idest, si huius spiritus, cuius sensum suscipis auditu et tactu, interpretari nescis viam, qualiter divini spiritus operationem scrutaris? Unde subdit sic est omnis qui natus est ex spiritu
Augustinus in Ioannem
Sed quis nostrum non videat verbi gratia Austrum euntem a meridie ad Aquilonem, aut alium ventum venientem ab oriente et occidente? Quomodo ergo nescimus unde veniat aut quo eat?
Beda
Spiritus igitur sanctus est qui ubi vult spirat, quia ipse in potestate habet cuius cor gratia suae visitationis illustret. Et vocem eius audis, cum te praesente loquitur is qui spiritu sancto repletus est
Augustinus
Sonat Psalmus, sonat Evangelium, sonat sermo divinus, vox spiritus est. Hoc igitur dicit, quia verbo et sacramento invisibiliter adest spiritus sanctus, ut nascamur
Alcuinus
Ergo nescis unde veniat aut quo vadat; quia etsi te praesente spiritus ad horam quempiam repleverit, non potest videri quomodo in eum intraverit, vel quomodo redierit, quia natura est invisibilis
Haymo
Sive nescis unde veniat, quia quomodo credentes ad fidem introducat ignoras; vel quo vadat, quia quomodo fideles ad spem perducat nescis; et sic est omnis qui natus est ex spiritu; ac si dicat: spiritus sanctus spiritus invisibilis est; ita et quisquis ex spiritu nascitur, invisibiliter nascitur
Augustinus
Vel aliter. Et si tu nascaris de spiritu, hoc eris, ut ille qui non est natus adhuc de spiritu, nesciat unde venias aut quo eas; hoc enim secutus ait sic est omnis qui natus est ex spiritu
Theophylactus
Confundatur ergo Macedonius impugnator spiritus, qui servum spiritum sanctum asseruit: spiritus enim sanctus propria potestate et ubi vult, et qualiter vult operatur
3:9
Haymo † AD 853
Nicodemus cannot take in the mysteries of the Divine Majesty, which our Lord reveals, and therefore asks how it is, not denying the fact, not meaning any censure, but wishing to be informed: Nicodemus answered and said unto Him, How can these things be?
St John Chrysostom † AD 407 Hom. xxvi. 2
Forasmuch then as he still remains a Jew, and, after such clear evidence, persists in a low and carnal system, Christ addresses him henceforth with greater severity: Jesus answered and said unto him, Art thou a master in Israel, and knowest not these things?
St Augustine † AD 430 Tr. xii. c. 6
What think we? that our Lord wished to insult this master in Israel? He wished him to be born of the Spirit: and no one is born of the Spirit except he is made humble; for this very humility it is, which makes us to be born of the Spirit. He however was inflated with his eminence as a master, and thought himself of importance because he was a doctor of the Jews. Our Lord then casts down his pride, in order that he may be born of the Spirit.
St John Chrysostom † AD 407 Hom. xxvi. 2
Nevertheless He does not charge the man with wickedness, but only with want of wisdom, and enlightenment. But some one will say, What connexion hath this birth, of which Christ speaks, with Jewish doctrines? Thus much. The first man that was made, the woman that was made out of his rib, the barren that bare, the miracles which were worked by means of water, I mean, Elijah’s bringing up the iron from the river, the passage of the Red Sea, and Naaman the Syrian’s purification in the Jordan, were all types and figures of the spiritual birth, and of the purification which was to take place thereby. Many passages in the Prophets too have a hidden reference to this birth: as that in the Psalms, Making thee young and lusty as an eagle: (Ps. 102:5) and, Blessed is he whose unrighteousness is forgiven. (Ps. 31:1) And again, Isaac was a type of this birth. Referring to these passages, our Lord says, Art thou a master in Israel, and knowest not these things? A second time however He condescends to his infirmity, and makes use of a common argument to render what He has said credible: Verily, verily, I say unto thee, We speak that we do know, and testify that we have seen, and ye receive not our testimony. (ver. 11) Sight we consider the most certain of all the senses; so that when we say, we saw such a thing with our eyes, we seem to compel men to believe us. In like manner Christ, speaking after the manner of men, does not indeed say that he has seen actually, i. e. with the bodily eye, the mysteries He reveals; but it is clear that He means it of the most certain absolute knowledge. This then, viz. That we do know, he asserts of Himself alone.
Haymo † AD 853 Hom. in Oct. Pent.
Why, it is asked, does He speak in the plural number, We speak that we do know? Because the speaker being the Only-Begotten Son of God, He would shew that the Father was in the Son, and the Son in the Father, and the Holy Ghost from both, proceeding indivisibly.
Alcuin † AD 804
Or, the plural number may have this meaning; I, and they who are born again of the Spirit, alone understand what we speak; and having seen the Father in secret, this we testify openly to the world; and ye, who are carnal and proud, receive not our testimony.
Theophylact † 1107
This is not said of Nicodemus, but of the Jewish race, who to the very last persisted in unbelief.
St John Chrysostom † AD 407 Hom. xxvi. 3
They are words of gentleness, not of anger; a lesson to us, when we: argue and cannot converse, not by sore and angry words, but by the absence of anger and clamour, (for clamour is the material of anger,) to prove the soundness of our views. Jesus in entering upon high doctrines, ever checks Himself in compassion to the weakness of His hearer: and does not dwell continuously on the most important truths, but turns to others more humble. Whence it follows: If I have told you earthly things, and ye believe not, how shall ye believe if I tell you of heavenly things.
St Augustine † AD 430 Tr. xii. in Joan. c. 7
That is: If ye do not believe that I can raise up a temple, which you have thrown down, how can ye believe that men can be regenerated by the Holy Ghost?
St John Chrysostom † AD 407 Hom. xxvii. 1
Or thus: Be not surprised at His calling Baptism earthly. It is performed upon earth, and is compared with that stupendous birth, which is of the substance of the Father, an earthly birth being one of mere grace. And well hath He said, not, Ye understand not, but, Ye believe not: for when the understanding cannot take in certain truths, we attribute it to natural deficiency or ignorance: but where that is not received which it belongs to faith only to receive, the fault is not deficiency, but unbelief. These truths, however, were revealed that posterity might believe and benefit by them, though the people of that age did not.
The Latin text
Haymo
Mysteria divinae maiestatis Nicodemus capere non valet quae a domino audiebat: et ideo rationem quaerens, factum non abnegans, non voto reprehendentis, sed affectu discentis dominum interrogat; unde dicitur respondit Nicodemus, et dixit ei: quomodo possunt haec fieri?
Chrysostomus in Ioannem
Quia igitur adhuc in Iudaica vilitate manet, et exemplo ita manifesto dicto ei, adhuc interrogat, de reliquo asperius ad eum Christus loquitur; unde sequitur respondit et dixit ei: tu es magister in Israel, et haec ignoras?
Augustinus in Ioannem
Quid putamus? Dominum huic magistro Iudaeorum quasi insultare voluisse? Volebat quidem illum nasci de spiritu: nemo autem ex spiritu nascitur nisi humilis fuerit, quia ipsa humilitas facit nos nasci de spiritu. Ille autem magisterio inflatus erat, et alicuius momenti sibi esse videbatur, quia doctor erat Iudaeorum. Deponit ergo dominus superbiam eius, ut possit nasci de spiritu
Chrysostomus
Nequaquam tamen nequitiam accusat viri, sed insipientiam et ruditatem solum. Sed dicet aliquis: quid commune habet haec nativitas, de qua scilicet Christus locutus est, ad Iudaica dogmata? Habet quidem commune: nam qui primus homo factus est, et quae de costa facta est mulier, et quae steriles genuerunt, et quae per aquam miracula perfecta sunt: dico autem, quod Elisaeus de aqua ferrum eduxit, et quod Iudaei mare rubrum transierunt, et quod Naaman Syrus in Iordane purgatus est: haec omnia nativitatem spiritualem et purgamentum in ea futurum figuraliter personabant; et ea quae a prophetis sunt dicta, occulte ostendunt hunc nativitatis modum; ut puta illud: renovabitur ut aquilae iuventus tua; et: beati quorum remissae sunt iniquitates. Sed et Isaac figura huius nativitatis erat. Haec igitur rememorans dixit tu es magister in Israel, et haec ignoras? Rursus autem aliunde suum sermonem ei credibilem facit, ad imbecillitatem eius condescendens, cum subdit amen, amen dico tibi, quia quod scimus loquimur, et quod vidimus testamur, et testimonium nostrum non accipitis. Apud nos visus aliis sensibus certior est; et si volumus aliquem facere credere, ita dicimus, quoniam oculis nostris vidimus. Propterea Christus humano loquens ad eum sermone, non visum sensibilem inducit; sed manifestum est quod de certissima cognitione et non aliter se habente loquitur. Igitur hoc quidem, idest quod scimus, ait de seipso solo
Haymo
Quaeritur autem quare pluraliter dicat quod scimus loquimur. Ad quod dicendum, quod unigenitus Dei filius erat qui hoc loquebatur; ostendens qualiter pater est in filio, et filius in patre, et spiritus sanctus ab utroque indivisibilis procedat
Alcuinus
Vel dicit pluraliter, ac si dicat: ego et illi qui modo spiritu sunt renati, intelligimus illud quod loquimur; et quod vidimus apud patrem in abscondito, hoc testamur foris in mundo; et vos, qui carnales estis et superbi, non accipitis testimonium nostrum
Theophylactus
Quod nequaquam de Nicodemo dicit, sed de genere Iudaeorum, qui usque ad finem in perfidia permanserunt
Chrysostomus in Ioannem
Quod quidem non turbati verbum est, sed mansuetudinem ostendentis. Hinc enim erudit nos, cum ad aliquos locuti fuerimus et non persuaserimus, non tristari neque irasci, sed nostrum sermonem credibilem facere, non solum non irascendo, sed etiam non clamando; materia enim irae clamor est. Iesus autem dogmata excelsa tangere debens, propter audientium infirmitatem se detinet multoties; et non continue dignis sua magnitudine dogmatibus immoratur, sed magis his quae condescensionem habent; unde hic subditur si terrena dixi vobis, et non creditis, quomodo si dixero vobis caelestia, credetis?
Augustinus
Hoc est, si non creditis quia templum possum suscitare deiectum a vobis, quomodo credetis quia per spiritum sanctum possunt homines regenerari?
Chrysostomus in Ioannem
Vel aliter. Si Baptismum terrenum dicat, non mireris, quia in terra perficitur, et comparatione illius nativitatis stupendae quae est ex substantia patris, terrena est gratiae nativitas. Et bene non dixit: non intelligitis; sed non creditis: nam cum quis aliqua per intellectum suscipere non valet, amentiae vel ignorantiae imputatur; cum autem hoc non suscipiat aliquis quod solum fide oportet suscipere, non amentiae sed infidelitatis est accusatio. Dicebantur autem haec, etsi non credebantur, quia posteri erant ea suscepturi
3:13
St Augustine † AD 430 De Pecc. mer. et remiss. c. xxxi
After taking notice of this lack of knowledge in a person, who, on the strength of his magisterial station, set himself above others, and blaming the unbelief of such men, our Lord says, that if such as these do not believe, others will: No one hath ascended into heaven, but He that came down from heaven, even the Son of man who is in heaven. This may be rendered: The spiritual birth shall be of such sort, as that men from being earthly shall become heavenly: which will not be possible, except they are made members of Me; so that he who ascends, becomes one with Him who descended. Our Lord accounts His body, i. e. His Church, as Himself.
St Gregory the Great † AD 604 xxvii. Mor. c. 8. al. 11.
For as much as we are made one with Him, to the place from which He came alone in Himself, thither He returns alone in us; and He who is ever in heaven, daily ascendeth to heaven.
St Augustine † AD 430 ut sup.
Although He was made the Son of man upon earth, yet His Divinity with which, remaining in heaven, He descended to earth, He hath declared not to disagree with the title of Son of man, as He hath thought His flesh worthy the name of Son of God. For through the Unity of person, by which both substances are one Christ, He walked upon earth, being Son of God; and remained in heaven, being Son of man. And the belief of the greater, involves belief in the less. If then the Divine substance, which is so far more removed from us, and could for our sake take up the substance of man so as to unite them in one person; how much more easily may we believe, that the Saints united with the man Christ, become with Him one Christ; so that while it is true of all, that they ascend by grace, it is at the same time true, that He alone ascends to heaven, Who came down from heaven.
St John Chrysostom † AD 407 Hom. xxvii. 1
Or thus: Nicodemus having said, We know that Thou art a teacher sent from God; our Lord says, And no man hath ascended, &c. in that He might not appear to be a teacher only like one of the Prophets.
Theophylact † 1107
But when thou hearest that the Son of man came down from heaven, think not that His flesh came down from heaven; for this is the doctrine of those heretics, who held that Christ took His Body from heaven, and only passed through the Virgin.
St John Chrysostom † AD 407 Hom. xxvii. 1
By the title Son of man here, He does not mean His flesh, but Himself altogether; the lesser part of His nature being put to express the whole. It is not uncommon with Him to name Himself wholly from His humanity, or wholly from His divinity.
St Bede † AD 735
If a man of set purpose descend naked to the valley, and there providing himself with clothes and armour, ascend the mountain again, he who ascended may be said to be the same with him who descended.
St Hilary † AD 367 de Trin. c. 16.
Or, His descending from heaven is the source of His origin as conceived by the Spirit: Mary gave not His body its origin, though the natural qualities of her sex contributed its birth and increase. That He is the Son of man is from the birth of the flesh which was conceived in the Virgin. That He is in heaven is from the power of His everlasting nature, which did not contract the power of the Word of God, which is infinite, within the sphere of a finite body. Our Lord remaining in the form of a servant, far from the whole circle, inner and outer, of heaven and the world, yet as Lord of heaven and the world, was not absent therefrom. So then He came down from heaven because He was the Son of man; and He was in heaven, because the Word, which was made flesh, had not ceased to be the Word.
St Augustine † AD 430 Tr. xii. c. 8
But thou wonderest that He was at once here, and in heaven. Yet such power hath He given to His disciples. Hear Paul, Our conversation is in heaven. (Phil. 3:20) If the man Paul walked upon earth, and had his conversation in heaven; shall not the God of heaven and earth be able to be in heaven and earth?
St John Chrysostom † AD 407 Hom xxvii. 1
That too which seemeth very lofty is still unworthy of His vastness. For He is not in heaven only, but every where, and filleth all things. But for the present He accommodates Himself to the weakness of His hearer, that by degrees He may convert him.
The Latin text
Augustinus de Peccat. Mer. et Remiss
Notata paululum eius imperitia qui se ceteris de magisterio praeferebat, et omnium talium incredulitate reprehensa, respondet quod alii credant, si illi non credunt ad illud quod interrogatus est quomodo possunt ista fieri? Dicens et nemo ascendit in caelum, nisi qui descendit de caelo, filius hominis qui est in caelo; quasi dicat: sic fiet generatio spiritualis, ut sint caelestes homines ex terrenis; quod adipisci non poterunt nisi membra mea efficiantur, ut ipse ascendat qui descendit, non aliud deputans corpus suum, idest Ecclesiam suam, quam seipsum
Gregorius Moralium
Quia enim nos unum cum illo iam facti sumus, unde solus venit in se, solus redit etiam in nobis; et is qui in caelo semper est, ad caelum quotidie ascendit
Augustinus
Quamvis autem in terra factus sit filius hominis, divinitatem tamen suam, qua in caelo manens, descendit ad terram, non indignam censuit nomine filii hominis, sicut carnem suam dignatus est nomine filii Dei. Per unitatem enim personae, qua utraque substantia unus est Christus; et filius Dei ambulabat in terra, et idem ipse filius hominis manebat in caelo. Fit ergo credibiliorum fides ex incredibilioribus creditis. Si enim divina substantia longe distantior potuit propter nos ita suscipere humanam substantiam, ut una persona fieret; quanto credibilius alii sancti fiunt cum homine Christo unus Christus, ut omnibus per gratiam ascendentibus, ipse unus ascendat in caelum qui de caelo descendit?
Chrysostomus in Ioannem
Vel aliter. Quia dixerat Nicodemus scimus quoniam a Deo venisti magister, ne aestimetur ita esse magister ut multi prophetarum de terra existentes, subiungit et nemo ascendit in caelum nisi qui descendit de caelo, filius hominis qui est in caelo
Theophylactus
Cum vero filium hominis descendisse de caelo audis, non putes quod de caelo caro descenderit: hoc enim haereticorum dogma est, qui docebant, quod Christus de caelo corpus sumpserat, et per virginem transierat
Chrysostomus
Filium enim hominis non carnem hic vocavit, sed a minori substantia se totum nominavit: est enim ei consuetudo multoties a divinitate, multoties ab humanitate totum vocare
Beda
Si enim aliquis homo nudus de monte ad convallia descendat, et assumptis vestimentis et armis ad eumdem montem ascendat, recte ipse idem qui prius descendit ascendisse perhibetur
Hilarius de Trin
Vel quia de caelo descendit, conceptae de spiritu originis causa est: non enim corpori Maria originem dedit, licet ad incrementa partumque corporis omne quod sexus sui est naturale contulerit. Quod vero hominis filius est, susceptae in virgine carnis est partus. Quod autem in caelis est, naturae semper permanentis potestas est, quae non ex infinitatis suae virtute in regionem definiti corporis coarctavit verbi Dei potestatem, et in forma servi manens ab omni intra extraque caeli mundique circulo, caeli ac mundi dominus non abfuit. Per hoc ergo et de caelo descendit, quia filius hominis est; et in caelis est, quia verbum caro factum, non amiserat manere quod verbum est
Augustinus in Ioannem
Miraris autem quia hic erat, et in caelo. Tales fecit discipulos suos. Paulum audi dicentem: nostra conversatio in caelis est. Si homo Paulus ambulabat in terra et conversabatur in caelis, Deus caeli et terrae non poterat esse in caelo et in terra?
Chrysostomus
Vide autem, quia quod valde videtur excelsum, indignum est sua magnitudine: non enim solum in caelo est, sed ubique, et omnia replet. Sed adhuc ad imbecillitatem auditoris loquitur, paulatim eum reducere volens
3:14
St John Chrysostom † AD 407 Hom. xxvii. 1
Having made mention of the gift of baptism, He proceeds to the. source of it, i. e. the cross: And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up.
St Bede † AD 735
He introduces the teacher of the Mosaic law, to the spiritual sense of that law; by a passage from the Old Testament history, which was intended to be a figure of His Passion, and of man’s salvation.
St Augustine † AD 430 de Pecc. mer. et remiss. c. xxxii
Many dying in the wilderness from the attack of the serpents, Moses, by commandment of the Lord, lifted up a brazen serpent: and those who looked upon it were immediately healed. The lifting up of the serpent is the death of Christ; the cause, by a certain mode of construction, being put for the effect. The serpent was the cause of death, inasmuch as he persuaded man into that sin, by which he merited death. Our Lord, however, did not transfer sin, i. e. the poison of the serpent, to his flesh, but death; in order that in the likeness of sinful flesh, there might be punishment without sin, by virtue of which sinful flesh might be delivered both from punishment and from sin.
Theophylact † 1107 in loc.
See then the aptness of the figure. The figure of the serpent has the appearance of the beast, but not its poison: in the same way Christ came in the likeness of sinful flesh, being free from sin. By Christ’s being lifted up, understand His being suspended on high, by which suspension He sanctified the air, even as He had sanctified the earth by walking upon it. Herein too is typified the glory of Christ: for the height of the cross was made His glory: for in that He submitted to be judged, He judged the prince of this world; for Adam died justly, because he sinned; our Lord unjustly, because He did no sin. So He overcame him, who delivered Him over to death, and thus delivered Adam from death. And in this the devil found himself vanquished, that he could not upon the cross torment our Lord into hating His murderers: but only made Him love and pray for them the more. In this way the cross of Christ was made His lifting up, and glory.
St John Chrysostom † AD 407 Hom. xxvii. 2
Wherefore He does not say, ‘The Son of man must be suspended, but lifted up, a more honourable term, but coming near the figure. He uses the figure to shew that the old dispensation is akin to the new, and to shew on His hearers’ account that He suffered voluntarily; and that His death issued in life.
St Augustine † AD 430 Tr. xii. c. 11
As then formerly he who looked to the serpent that was lifted up, was healed of its poison, and saved from death; so now he who is conformed to the likeness of Christ’s death by faith and the grace of baptism, is delivered both from sin by justification, and from death by the resurrection: as He Himself saith; That whosoever believeth on Him should not perish, but have everlasting life. What need then is there that the child should be conformed by baptism to the death of Christ, if he be not altogether tainted by the poisonous bite of the serpent?
St John Chrysostom † AD 407 Hom. xxvii. 2
Observe; He alludes to the Passion obscurely, in consideration to His hearer; but the fruit of the Passion He unfolds plainly; viz. that they who believe in the Crucified One should not perish. And if they who believe in the Crucified live, much more shall the Crucified One Himself.
St Augustine † AD 430 Tr. xii. c. 11
But there is this difference between the figure and the reality, that the one recovered from temporal death, the other from eternal.
The Latin text
Chrysostomus in Ioannem
Quia dixerat beneficium Baptismi, inducit huius causam, scilicet crucem, dicens et sicut Moyses exaltavit serpentem in deserto, ita exaltari oportet filium hominis
Beda
Magistrum legis Mosaicae ad spiritualem sensum eiusdem legis inducit, recordans veteris historiae, et hanc in figuram suae passionis atque humanae salvationis factam edisserens
Augustinus de Peccat. Mer. et Remiss
Serpentum enim incursibus in deserto multi moriebantur; ac sic Moyses ex praecepto domini exaltavit in deserto aeneum serpentem: hunc videntes sanabantur continuo. Exaltatus serpens est mors Christi, eo significandi modo quo per efficientem id quod efficitur significatur. A serpente quippe mors venit, qui peccatum, quo mori meretur, homini persuasit; dominus autem in carnem suam non peccatum transtulit tamquam venenum serpentis, sed mortem, ut esset in similitudine carnis peccati poena sine culpa; unde in carne peccati et poena solveretur et culpa
Theophylactus
Videas ergo figuram ad veritatem: ibi enim serpentis similitudo speciem quidem bestiae habet, venenum autem non habet; sic et hic Christus a peccato liber, in similitudinem carnis peccati venit. Exaltari autem audiens, suspensionem intelligas in altum, ut sanctificaret aerem qui sanctificaverat terram ambulando in ea: intelligas etiam per exaltationem gloriam: nam illa crucis altitudo gloria Christi facta est: in quo enim iudicari voluit, in hoc huius mundi principem iudicavit. Adam enim iuste mortuus est, quia peccavit; dominus vero iniuste, quia peccatum non fecit. Postquam ergo iniuste mortem sustinuit, superavit illum qui eum tradidit morti, et sic liberavit Adam a morte. Sed in hoc devictum se invenit: non enim potuit in cruce dominum contristare ut crucifigentes odiret; sed magis diligebat, et pro eis orabat. Sic igitur crux Christi eius exaltatio et gloria facta est
Chrysostomus
Ideo etiam non dixit: pendere oportet filium hominis, sed exaltari, quia honestius hoc videbatur: unde et propter audientem et propter figuram hoc posuit; ut discas quoniam cognata sunt vetera novis; deinde ut cognoscas quoniam non invitus ad passionem venit; et adhuc ut discas quoniam multis hinc nascitur salus
Augustinus
Sicut ergo tunc qui conspiciebat exaltatum serpentem, a veneno sanabatur, et a morte liberabatur; sic nunc qui conformatur similitudini mortis Christi per fidem Baptismumque eius, et a peccato per iustificationem, et a morte per resurrectionem liberatur; hoc est enim quod ait: ut omnis qui credit in eum, non pereat, sed habeat vitam aeternam. Quid ergo opus est ut morti Christi per Baptismum conformetur parvulus, si morsu serpentis non est omnino venenatus?
Chrysostomus
Attende autem, quod passionem obumbrate posuit, ne ex eius verbis fieret tristis auditor; fructum vero passionis posuit manifeste. Si enim qui credunt in crucifixum, non pereunt; multo magis qui crucifixus est, non perit
Augustinus in Ioannem
Hoc autem interest inter figuratam imaginem et rem ipsam, quod illi sanabantur a morte ad temporalem vitam; hi autem, ut habeant vitam aeternam
3:16
St John Chrysostom † AD 407
Having said, Even so must the Son of man be lifted up, alluding to His death; lest His hearer should be cast down by His words, forming some human notion of Him, and thinking of His death as an evil1, He corrects this by saying, that He who was given up to death was the Son of God, and that His death would be the source of life eternal; So God loved the world, that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life; as if He said, Marvel not that I must be lifted up, that you may be saved: for so it seemeth good to the Father, who hath so loved you, that He hath given His Son to suffer for ungrateful and careless servants. The text, God so loved the world, shews intensity of love. For great indeed and infinite is the distance between the two. He who is without end, or beginning of existence, Infinite Greatness, loved those who were of earth and ashes, creatures laden with sins innumerable. And the act which springs from the love is equally indicative of its vastness. For God gave not a servant, or an Angel, or an Archangel, but His Son. Again, had He had many sons, and given one, this would have been a very great gift; but new He hath given His Only Begotten Son.
St Hilary † AD 367 vi. de Trin. c. 40
If it were only a creature given up for the sake of a creature, such a poor and insignificant loss were no great evidence of love. They must be precious things which prove our love, great things must evidence its greatness. God, in love to the world, gave His Son, not an adopted Son, but His own, even His Only Begotten. Here is proper Sonship, birth, truth: no creation, no adoption, no lie: here is the test of love and charity, that God sent His own and only begotten Son to save the world.
Theophylact † 1107 in loc.
As He said above, that the Son of man came down from heaven, not meaning that His flesh did come down from heaven, on account of the unity of person in Christ, attributing to man what belonged to God: so now conversely what belongs to man, he assigns to God the Word. The Son of God was impassible; but being one in respect of person with man, who was passible, the Son is said to be given up to death; inasmuch as He truly suffered, not in His own nature, but in His own flesh. From this death follows an exceeding great and incomprehensible benefit: viz. that whosoever believeth in Him should not perish, but have everlasting life. The Old Testament promised to those who obeyed it, length of days: the Gospel promises life eternal, and imperishable.
St Bede † AD 735
1; Note here, that the same which he before said of the Son of man, lifted up on the cross, he repeats of the only begotten Son of God: viz. That whosoever believeth in Him, &c. For the same our Maker and Redeemer, who was Son of God before the world was, was made at the end of the world the Son of man; so that He who by the power of His Godhead had created us to enjoy the happiness of an endless life, the same restored us to the life we have lost by taking our human frailty upon Him.
Alcuin † AD 804
Truly through the Son of God shall the world have life; for for no other cause came He into the world, except to save the world. God sent not His Son into the world to condemn the world, but that the world through Him might be saved.
St Augustine † AD 430 Tr. xii. c. 12
For why is He called the Saviour of the world, but because Ho saves the world? The physician, so far as his will is concerned, heals the sick. If the sick despises or will not observe the directions of the physician, he destroys himself.
St John Chrysostom † AD 407 Hom. xxviii. 1
Because however He says this, slothful men in the multitude of their sins, and excess of carelessness, abuse God’s mercy, and say, There is no hell, no punishment; God remits us all our sins. But let us remember, that there are two advents of Christ; one past, the other to come. The former was, not to judge but to pardon us: the latter will be, not to pardon but to judge us. It is of the former that He says, I have not come to judge the world. Because He is merciful, instead of judgment, He grants an internal remission of all sins by baptism; and even after baptism opens to us the door of repentance, which had He not done all had been lost; for all have sinned, and come short of the glory of God. (Rom. 3:23) Afterwards, however, there follows something about the punishment of unbelievers, to warn us against flattering ourselves that we can sin with impunity. Of the unbeliever He says, ‘he is judged already.’—But first He says, He that believeth on Him is not judged. He who believeth, He says, not who enquires. But what if his life be impure? Paul very strongly declares that such are not believers: They confess, he says, that they know God, but in works deny Him. (Tit. 1:16) That is to say, Such will not be judged for their belief, but will receive a heavy punishment for their works, though unbelief will not be charged against them.
Alcuin † AD 804
He who believes on Him, and cleaves to Him as a member to the head, will not be condemned.
St Augustine † AD 430 Tr. xii. c. 12
What didst thou expect Him to say of him who believed not, except that he is condemned. Yet mark His words: He that believeth not is condemned already. The Judgment hath not appeared, bat it is already given. For the Lord knows who are His; who are awaiting the crown, and who the fire.
St John Chrysostom † AD 407 Hom. xxviii. 1
Or the meaning is, that disbelief itself is the punishment of the impenitent: inasmuch as that is to be without light, and to be without light is of itself the greatest punishment. Or He is announcing what is to be. Though a murderer be not yet sentenced by the Judge, still his crime has already condemned him. In like manner he who believes not, is dead, even as Adam, on the day that he ate of the tree, died.
St Gregory the Great † AD 604 1. xxvi. Mor. c. xxvii. [50.]
Or thus: In the last judgment some perish without being judged, of whom it is here said, He that believeth not is condemned already. For the day of judgment does not try those who for unbelief are already banished from the sight of a discerning judge, are under sentence of damnation; but those, who retaining the profession of faith, have no works to shew suitable to that profession. For those who have not kept even the sacraments of faith, do not even hear the curse of the Judge at the last trial. They have already, in the darkness of their unbelief, received their sentence, and are not thought worthy of being convicted by the rebuke of Him whom they had despised Again; For an earthly sovereign, in the government of his state, has a different rule of punishment, in the case of the disaffected subject, and the foreign rebel. In the former case, he consults the civil law; but against the enemy he proceeds at once to war, and repays his malice with the punishment it deserves, without regard to law, inasmuch as he who never submitted to law, has no claim to suffer by the law.
Alcuin † AD 804
He then gives the reason why he who believeth not is condemned, viz. because he believeth not in the name of the only begotten Son of God. For in this name alone is there salvation. God hath not many sons who can save; He by whom He saves is the Only Begotten.
St Augustine † AD 430 de Pecc. mer. et Rem. l. 1. c. 33
Where then do we place baptized children? Amongst those who believe? This is acquired for them by the virtue of the Sacrament, and the pledges of the sponsors. And by this same rule we reckon those who are not baptized, among those who believe not.
The Latin text
Chrysostomus in Ioannem
Quia dixerat oportet exaltari filium hominis, quo mortem occulte significavit, ne auditor tristis ab his fieret verbis, humanum quid de eo suspicans, et mortem eius aestimans non esse salutarem; hoc ad rectitudinem reducit, filium Dei dicens eum qui datur ad mortem, et mortem eius causam esse vitae aeternae; unde dicit sic enim Deus dilexit mundum, ut filium suum unigenitum daret; ut omnis qui credit in eum, non pereat, sed habeat vitam aeternam; quasi dicat: ne mireris quoniam ego debeo exaltari, ut vos salvemini: etenim et patri hoc videtur; qui ita nos dilexit, ut pro servis indevotis filium dederit. Dicendo autem sic Deus dilexit mundum, multam indicat amoris intensionem. Multa enim est et infinita distantia: qui enim immortalis, qui sine principio, qui magnitudo infinita, eos qui sunt ex terra et cinere, infinitis plenos peccatis dilexit. Sed et ea quae post hoc ponit, ostensiva sunt magni amoris: non enim servum, non Angelum, non Archangelum dedit, sed filium suum. Rursus, si filios plures habuisset et dedisset unum, hoc etiam esset maximum; nunc vero filium unicum dedit; unde subdit unigenitum
Hilarius de Trin
Sed si dilectionis hinc fides est creaturam creaturae praestitisse, non facit magni meriti fidem vilis et spernenda iactura. Pretiosa autem sunt quae commendant caritatem, et ingentia ingentibus aestimantur. Deus diligens mundum, filium non adoptivum, sed suum et unigenitum dedit. Hic proprietas est, nativitas est, veritas est; non creatio est, non adoptio est, non falsitas est: hic dilectionis et caritatis fides est, ut ad mundi salutem et filium suum et unigenitum praestitisset
Theophylactus
Videtur autem mihi quod, sicut dixit superius, quod filius hominis descendit de caelo, cum caro de caelo non descenderit; sed propter unam personam in Christo, quae Dei sunt attribuit homini: sed et nunc e converso, quae sunt hominis, verbo Dei appropriat: etenim Deus Dei filius impassibilis mansit; sed quia unus erat secundum hypostasim Dei filius et homo qui passionem sustinuit; filius dari dicitur in mortem, qui passibiliter patiebatur, non natura propria, sed carne propria. Est autem maxima utilitas consecuta ex huiusmodi datione, mentem excedens humanam; sequitur enim ut omnis qui credit in eum, non pereat, sed habeat vitam aeternam. Vetus namque testamentum his qui servabant illud, dierum longitudinem promittebat; Evangelium vero aeternam et insolubilem vitam
Augustinus
Notandum vero, quod eadem de filio Dei unigenito replicat quae de filio hominis in cruce exaltato praemiserat, dicens ut omnis qui credit in eum; quia idem redemptor et conditor noster filius Dei ante saecula existens, filius hominis factus est in fine saeculorum; ut qui per divinitatis suae potentiam nos creaverat ad perfruendam beatitudinem perennis vitae, ipse per fragilitatem humanitatis nostrae nos restauraret ad percipiendam quam perdidimus vitam
Alcuinus
Vere autem per filium Dei habebit mundus vitam; quia non alia de causa venit in mundum nisi ut salvet mundum; unde sequitur non enim misit Deus filium suum ut iudicet mundum, sed ut salvetur mundus per ipsum
Augustinus in Ioannem
Quare enim salvator mundi dictus est, nisi ut salvet mundum? Ergo quantum in medico est, sanare venit aegrotum. Ipse se interimit qui praecepta medici servare non vult, aut contemnit
Chrysostomus in Ioannem
Sed quia hoc dicit, multi pigrorum in peccatorum magnitudine, et negligentiae superabundantia, Dei abutentes misericordia, dicunt: non est Gehenna, non est supplicium; omnia nobis Deus peccata dimittit. Sed considerandum, quod duo sunt Christi adventus: qui iam factus est, et qui futurus. Et prior quidem factus est, non ut iudicet quae facta sunt a nobis, sed ut dimittat. Secundus autem, non ut dimittat, sed ut iudicet. De priori igitur ait: non veni ut iudicem mundum; quia enim clemens est, non facit iudicium, sed interim remissionem omnium peccatorum per Baptismum primo, et postea per poenitentiam; quia si hoc modo non fecisset, universi simul perditi essent: omnes enim peccaverunt et egent gratia Dei. Ne igitur aliquis crederet se impune peccare, subdit de poena non credentis qui credit in eum, non iudicatur. Qui credit, inquit, non qui investigat. Quid igitur si immundam habeat vitam? Maxime quidem Paulus tales non fideles esse dicit: confitentur se nosse Deum, factis autem negant. Sed hoc illud significat: quia secundum hoc qui credit, non iudicatur; sed operum quidem graviorem sustinebit poenam; infidelitatis autem causa non torquebitur
Alcuinus
Vel qui credit in eum et adhaeret ei ut membrum capiti, non iudicabitur
Augustinus
Quid autem dicturum sperabas de eo qui non credit, nisi quod iudicatur? Sed vide quid dicit: qui autem non credit, iam iudicatus est. Nondum apparuit iudicium, sed iam factum est iudicium. Novit enim dominus qui sunt eius; novit qui permaneant ad coronam et qui permaneant ad flammam
Chrysostomus
Aut hoc dicit, quia ipsum discredere impoenitentis supplicium est: esse enim extra lumen, etiam secundum se, maximum supplicium est. Vel quod futurum est praenuntiat. Sicut enim qui occidit hominem, etsi nondum sententia iudicantis condemnatus sit, rei tamen natura condemnatus est; ita et qui incredulus est; sicut et Adam qua die comedit de ligno, mortuus est
Gregorius Moralium
Vel aliter. In extremo iudicio aliqui non iudicantur et pereunt, de quibus hic dicitur qui non credit, iam iudicatus est. Non enim eorum tunc causa discutitur qui a conspectu districti iudicis iam cum damnatione suae infidelitatis abscedunt. Professionem vero fidei retinentes, sed professionis opera non habentes, redarguuntur ut pereant. Qui vero nec fidei sacramenta tenuerunt, increpationem iudicis in extrema examinatione non audiunt: quia praeiudicati in infidelitatis suae tenebris, eius quem despexerant invectione argui non merentur. Princeps namque terrenam rempublicam regens aliter punit civem interius delinquentem, atque aliter hostem exterius rebellantem. In isto iura sua consulit; contra hostem vero bella movet, dignaque eius malitiae tormenta retribuit; de malo vero eius quid lex habeat non requirit; neque enim lege necesse est perimi eum qui lege numquam potuit teneri
Alcuinus
Quare autem iudicatus est qui non credit, causam assignat dicens quia non credit in nomine unigeniti filii Dei. In hoc enim solo nomine est salus. Non habet Deus multos filios qui possint salvare; hunc habet unigenitum, per quem salvat
Augustinus de Peccat. Mer. et Remiss
Ubi ergo parvulos ponimus baptizatos, nisi inter eos qui crediderunt? Hoc enim eis acquiritur per virtutem sacramenti et offerentium responsionem; ac per hoc eos qui baptizati non sunt, inter eos qui non crediderunt, statuimus
3:19
Alcuin † AD 804
Here is the reason why men believed not, and why they are justly condemned; This is the condemnation, that light is come into the world.
St John Chrysostom † AD 407 Hom. xxviii. 2
As if He said, So far from their having sought for it, or laboured to find it light itself hath come to them, and they have refused to admit it; Men loved darkness rather than light. Thus He leaves them no excuse. He came to rescue them from darkness, and bring them to light; who can pity him who does not choose to approach the light when it comes unto him?
St Bede † AD 735 in loc. c. 1
He calls Himself the light, whereof the Evangelist speaks, That was the true light; whereas sin He calls darkness.
St John Chrysostom † AD 407 Hom. xxviii. 2
Then because it seemed incredible that man should prefer light to darkness, he gives the reason of the infatuation, viz. that their deeds were evil. And indeed had He come to Judgment, there had been some reason for not receiving Him; for he who is conscious of his crimes, naturally avoids the judge. But criminals are glad to meet one who brings them pardon. And therefore it might have been expected that men conscious of their sins would have gone to meet Christ, as many indeed did; for the publicans and sinners came and sat down with Jesus. But the greater part being too cowardly to undergo the toils of virtue for righteousness’ sake, persisted in their wickedness to the last; of whom our Lord says, Every one that doeth evil, hateth the light. He speaks of those who choose to remain in their wickedness.
Alcuin † AD 804
Every one that doeth evil, hateth the light; i. e. he who is resolved to sin, who delights in sin, hateth the light, which detects his sin.
St Augustine † AD 430 Conf. l. x. c. xxiii. [34.]
Because they dislike being deceived, and like to deceive, they love light for discovering herself, and hate her for discovering them. Wherefore it shall be their punishment, that she shall manifest them against their will, and herself not be manifest unto them. They love the brightness of truth, they hate her discrimination; and therefore it follows, Neither cometh to the light, that his deeds should be reproved.
St John Chrysostom † AD 407 Hom. xxvii. 2
No one reproves a Pagan, because his own practice agrees with the character of his gods; his life is in accordance with his doctrines. But a Christian who lives in wickedness all must condemn. If there are any Gentiles whose life is good, I know them not. But are there not Gentiles? it may be asked. For do not tell me of the naturally amiable and honest; this is not virtue. But shew me one who has strong passions, and lives with wisdom. You cannot. For if the announcement of a kingdom, and the threats of hell, and other inducements, hardly keep men virtuous when they are so, such calls will hardly rouse them to the attainment of virtue in the first instance. Pagans, if they do produce any thing which looks well, do it for vain-glory’s sake, and will therefore at the same time, if they can escape notice, gratify their evil desires as well. And what profit is a man’s sobriety and decency of conduct, if he is the slave of vain-glory? The slave of vain-glory is no less a sinner than a fornicator; nay, sins oven oftener, and more grievously. However, even supposing there are some few Gentiles of good lives, the exceptions so rare do not affect my argument.
St Bede † AD 735
Morally too they love darkness rather than light, who when their preachers tell them their duty, assail them with calumny. But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God.
St John Chrysostom † AD 407 Hom. xxviii. 3
He does not say this of those who are brought up under the Gospel, but of those who are converted to the true faith from Paganism or Judaism. He shews that no one will leave a false religion for the true faith, till he first resolve to follow a right course of life.
St Augustine † AD 430 de Pecc. mer. et Remiss. l. i. c. 33
He calls the works of him who comes to the light, wrought in God; meaning that his justification is attributable not to his own merits, but to God’s grace.
St Augustine † AD 430 Tr. xii. 13, 14
But if God hath discovered all men’s works to be evil, how is it that any have done the truth, and come to the light, i. e. to Christ? Now what He saith is, that they loved darkness rather than light; He lays the stress upon that. Many have loved their sins, many have confessed them. God accuseth thy sins; if thou accuse them too, thou art joined to God. Thou must hate thine own work, and love the work of God in thee. The beginning of good works, is the confession of evil works, and then thou doest the truth: not soothing, not flattering thyself. And thou art come to the light, because this very sin in thee, which displeaseth thee, would not displease thee, did not God shine upon thee, and His truth shew it unto thee. And let those even who have sinned only by word or thought, or who have only exceeded in things allowable, do the truth, by making confession, and come to the light by performing good works. For little sins, if suffered to accumulate, become mortal. Little drops swell the river: little grains of sand become an heap, which presses and weighs down. The sea coming in by little and little, unless it be pumped out, sinks the vessel. And what is to pump out, but by good works, mourning, fasting, giving and forgiving, to provide against our sins overwhelming us?
The Latin text
Alcuinus
Reddit causam quare non crediderunt, et quare iuste damnantur, dicens hoc est autem iudicium, quia lux venit in mundum
Chrysostomus in Ioannem
Quasi dicat: numquid ipsi eam quaesierunt vel laboraverunt ut invenirent? Ipsa lux venit ad eos, nec ei occurrerunt; unde sequitur et dilexerunt homines magis tenebras quam lucem. Hic de reliquo omni eos privat excusatione: venit enim eripere a tenebris, et ad lucem ducere. Quis ergo eius qui non vult ad lucem accedere, miserebitur?
Beda
Lucem seipsum appellat, de qua Evangelista dixit: erat lux vera. Tenebras vero appellat peccata. Deinde, quia videbatur multis esse incredibile quod dictum est (nullus enim tenebras praehonorat luci), subdit causam quare haec passi sunt, dicens erant enim eorum opera mala. Et si quidem in iudicium venisset, haberet hoc aliquam rationem; qui enim malorum sibi conscius est, fugere iudicem consuevit; parcenti vero, qui dereliquerunt occurrunt. Decens igitur erat eos qui multorum sibi ipsis erant conscii peccatorum, maxime Christo ad ignoscendum venienti occurrere; quod et in multis factum est; etenim publicani et peccatores venientes recumbebant cum Iesu. Quia vero quidam sunt ita molles ad eos qui pro virtute sunt labores, ut usque ad ultimum velint adhaerere malitiae; in horum iniuriam subdit omnis enim qui male agit, odit lucem: quod quidem dictum est de his qui eligunt in malitia manere
Alcuinus
Quia omnis qui male agit, odit lucem; idest, qui est in intentione peccandi, cui placet peccatum, odit lucem, quae detegit peccatum
Augustinus Confess
Quia enim falli nolunt et fallere volunt, amant eam cum seipsam indicat, et oderunt eam cum eos ipsa lux indicat. Inde retribuetur eis, ut eos nolentes manifestet, et eis ipsa non sit manifesta. Amant ergo veritatem lucentem, oderunt eam redarguentem; unde sequitur et non venit ad lucem, ut non arguantur opera eius
Chrysostomus
Eum enim qui in Paganismo vivit, nullus redarguit, quia deos tales habet, et digna dogmatibus opera demonstrat; qui vero Christi sunt male viventes ab omnibus rectis accusantur. Si autem gentiles sunt recte viventes, hoc manifeste non novi. Non enim mihi dicas eos qui a natura sunt mites et honesti; non enim est hoc virtus; sed eum dic qui a passionibus sustinet violentiam, et sapienter vivit; sed non utique habes. Si enim regni enuntiatio, et Gehennae minae, et alia tanta documenta vix detinent homines in virtute, nullo horum persuasi pertransibunt virtutem. Si vero hypocrisim fingunt, gloriae gratia hoc faciunt: unde cum potuerint latere, non omittent uti malis desideriis. Quae etiam utilitas est cum aliquis sobrius sit et non rapit, fit vero vanae gloriae servus? Hoc enim non est recte vivere. Inanis enim gloriae servus fornicario non minor est: multo enim plura et graviora operatur. Si autem quidam recte sunt viventes in gentilibus, non hoc adversatur huic sermoni: quia non frequenter contingit, sed raro
Beda
Moraliter etiam illi magis tenebras quam lucem diligunt, qui suos praedicatores bene docentes odiis et detractionibus insequuntur. Sequitur qui autem facit veritatem, venit ad lucem, ut manifestentur opera eius, quia in Deo sunt facta
Chrysostomus
Non autem de his qui ab initio facti sunt Christiani hoc dicit; sed tantum de his qui ex gentibus vel Iudaeis ad rectam transponendi erant fidem. Ostendit enim quoniam nullus utique eliget in errore vivens ad fidem venire, nisi prius inscribat sibi ipsi viam rectam
Augustinus de Peccat. Mer. et Remiss
In Deo autem facta dicit opera eius qui venit ad lucem: quia intelligit iustificationem suam non ad sua merita, sed ad Dei gratiam pertinere
Augustinus in Ioannem
Sed si omnia opera Deus mala invenit, quomodo quidam fecerunt veritatem, et venerunt ad lucem, idest ad Christum? Sed dilexerunt tenebras magis quam lucem: ibi posuit vim. Multi dilexerunt peccata sua, multi ea confessi sunt. Accusat Deus peccata tua: si et tu accuses, adiungeris Deo. Oportet ut oderis in te opus tuum, et ames in te opus Dei. Initium operum bonorum confessio est operum malorum: et tunc facis veritatem, quia non te palpas, non tibi blandiris. Venis autem ad lucem, quia hoc ipsum quod tibi displicuit peccatum tuum, non tibi displiceret nisi Deus tibi luceret, et eius veritas tibi ostenderet. Facit autem aliquis veritatem confessionis, et venit ad lucem in operibus bonis, etiam propter illa quae videntur minuta esse peccata linguae aut cogitationum, aut immorationis in rebus concessis; quoniam minuta plura peccata, si negligantur, occidunt. Minutae sunt guttae quae flumen implent; minuta sunt grana arenae; sed si multa arena imponatur, arena premit atque opprimit. Hoc facit sentina neglecta, quod facit fluctus irruens paulatim. Per sentinam intrat; sed diu intrando et non exhauriendo mergit navem. Quid est autem exhaurire, nisi bonis operibus agere ne obruant peccata, gemendo, ieiunando, tribuendo, ignoscendo?
3:22
St John Chrysostom † AD 407 Hom. xxix. 1
Nothing is more open than truth, nothing bolder; it neither seeks concealment, or avoids danger, or fears the snare, or cares for popularity. It is subject to no human weakness. Our Lord went up to Jerusalem at the feasts, not from ostentation or love of honour, but to teach the people His doctrines, and shew miracles of mercy. After the festival He visited the crowds who were collected at the Jordan. After these things came Jesus and His disciples into the land of Judæa; and there he tarried with them, and baptized.
St Bede † AD 735
After these things, is not immediately after His dispute with Nicodemus, which took place at Jerusalem; but on His return to Jerusalem after some time spent in Galilee.
Alcuin † AD 804
By Judæa are meant those who confess, whom Christ visits; for wherever there is confession of sins, or the praise of God, thither cometh Christ and His disciples, i. e. His doctrine and enlightenment; and there He is known by His cleansing men from sin: And there He tarried with them, and baptized.
St John Chrysostom † AD 407 Hom. xxix. 1
As the Evangelist says afterwards, that Jesus baptized not but His disciples, it is evident that he means the same here, i. e. that the disciples only baptized.
St Augustine † AD 430 Tr. xiii. c. 4
Our Lord did not baptize with the baptism wherewith He had been baptized; for He was baptized by a servant, as a lesson of humility to us, and in order to bring us to the Lord’s baptism, i. e. His own; for Jesus baptized, as the Lord, the Son of God.
St Bede † AD 735
John still continues baptizing, though Christ has begun; for the shadow remains still, nor must the forerunner cease, till the truth is manifested. And John also was baptizing in Ænon, near to Salim. Ænon is Hebrew for water; so that the Evangelist gives, as it were, the derivation of the name, when he adds, For there was much water there. Salim is a town on the Jordan, where Melchisedec once reigned.
St Jerome † AD 420 Hierom. Ep. c. xxiii. ad Evag.
It matters not whether it is called Salem, or Salim; since the Jews very rarely use vowels in the middle of words; and the same words are pronounced with different vowels and accents, by different readers, and in different places. And they came, and were baptized.
St Bede † AD 735
The same kind of benefit which catechumens receive from instruction before they are baptized, the same did John’s baptism convey before Christ’s. As John preached repentance, announced Christ’s baptism, and drew all men to the knowledge of the truth now made manifest to the world: so the ministers of the Church first instruct those who come to the faith, then reprove their sins; and lastly, drawing them to the knowledge and love of the truth, offer them remission by Christ’s baptism.
St John Chrysostom † AD 407 Hom. xxix. 1
Notwithstanding the disciples of Jesus baptized, John did not leave off till his imprisonment; as the Evangelist’s language intimates, For John was not yet cast into prison.
St Bede † AD 735
He evidently here is relating what Christ did before John’s imprisonment; a part which has been passed over by the rest, who commence after John’s imprisonment.
St Augustine † AD 430 Tr. xiii. c. 6
But why did John baptize? Because it was necessary that our Lord should be baptized. And why was it necessary that our Lord should be baptized? That no one might ever think himself at liberty to despise baptism.
St John Chrysostom † AD 407 Hom. xx. 1
But why did he go on baptizing now? Because, had he left off, it might have been attributed to envy or anger: whereas, continuing to baptize, he got no glory for himself, but sent hearers to Christ. And he was better able to do this service, than were Christ’s own disciples; his testimony being so free from suspicion, and his reputation with the people so much higher than theirs. He therefore continued to baptize, that he might not increase the envy felt by his disciples against our Lord’s baptism. Indeed, the reason, I think, why John’s death was permitted, and, in his room, Christ made the great preacher, was, that the people might transfer their affections wholly to Christ, and no longer be divided between the two. For the disciples of John did become so envious of Christ’s disciples, and even of Christ Himself, that when they saw the latter baptizing, they threw contempt upon their baptism, as being inferior to that of John’s; And there arose a question from some of John’s disciples with the Jews about purifying. That it was they who began the dispute, and not the Jews, the Evangelist implies by saying, that there arose a question from John’s disciples, whereas he might have said, The Jews put forth a question.
St Augustine † AD 430 Tr. xiii. c. 8
The Jews then asserted Christ to be the greater person, and His baptism necessary to be received. But John’s disciples did not understand so much, and defended John’s baptism. At last they come to John, to solve the question: And they came unto John, and said unto him, Rabbi, He that was with thee beyond Jordan, behold, the Same baptizeth.
St John Chrysostom † AD 407 Hom. xxix. 2
Meaning, He, Whom thou baptizedst, baptizeth. They did not say expressly, Whom thou baptizedst, for they did not wish to be reminded of the voice from heaven, but, He Who was with thee, i. e. Who was in the situation of a disciple, who was nothing more than any of us, He now separateth Himself from thee, and baptizeth. They add, To Whom thou barest witness; as if to say, Whom thou shewedst to the world, Whom thou madest renowned, He now dares to do as thou dost. Behold, the Same baptizeth. And in addition to this, they urge the probability that John’s doctrines would fall into discredit. All men come to Him.
Alcuin † AD 804
Meaning, Passing by thee, all men run to the baptism of Him Whom thou baptizedst.
The Latin text
Chrysostomus in Ioannem
Nihil veritate apertius neque fortius; quae neque latere vult, neque periculum formidat, neque insidiis tremit, neque gloriam quae a multis est desiderat, nulli humanorum obnoxia; unde et dominus in solemnitatibus Ierusalem ascendebat; non se ostentans, neque honorem diligens, sed ut pluribus sua dogmata proponeret, et miraculorum utilitatem. Postquam autem solemnitates solvebantur, ad Iordanem frequenter veniebat, quia et illic etiam turbae concurrebant; unde dicitur post haec venit Iesus et discipuli eius in Iudaeam terram, et illic demorabatur cum eis
Beda
Dicit autem post haec, non continuo post disputationem cum Nicodemo, quae facta est in Hierosolymis, sed peracto spatio temporis de Galilaea in Iudaeam rediit
Alcuinus
Per Iudaeam quidem significantur confitentes, quos visitat Christus: ubi enim est peccatorum confessio vel divinarum laudum, illuc venit Christus et discipuli eius, idest doctrina et illuminatio eius, et ibi moratur purgando a vitiis; unde sequitur et illic demorabatur cum eis, et baptizabat
Chrysostomus
Cum autem Evangelista postmodum dicat quod Iesus non baptizabat, sed discipuli eius, manifestum est quoniam et hic hoc dicit, quod soli discipuli baptizabant
Augustinus in Ioannem
Baptizatus autem dominus baptizabat non eo Baptismate quo baptizatus est: baptizatus est enim a servo, ostendens humilitatis viam, et perducens ad Baptismum domini, hoc est suum. Baptizabat enim Iesus quomodo dominus, quomodo Dei filius
Beda
Christo autem iam baptizante, adhuc baptizat Ioannes; quia adhuc permanet umbra, nec debet praecursor cessare donec veritas manifestetur; unde sequitur erat autem Ioannes baptizans in Aennon iuxta Salim. Aennon Hebraice aqua: unde quasi nominis interpretationem aperiens subdit quia aquae multae erant illic. Salim oppidum est iuxta Iordanem situm, ubi olim Melchisedech regnavit
Hieronymus ad Evagrium
Nec refert utrum Salem aut Salim nominetur, cum vocalibus in medio litteris perraro utantur Hebraei, et pro voluntate lectorum ac regionum varietate, eadem verba diversis sonis atque accentibus proferantur. Sequitur et veniebant, et baptizabantur
Beda
Quantum catechumenis nondum baptizatis prodest doctrina fidei, tantum profuit Baptisma Ioannis ante Baptismum Christi: quia sicut ille praedicabat poenitentiam et Baptismum Christi nuntiabat, et in cognitionem veritatis quae mundo apparuit attrahebat: sic ministri Ecclesiae primo erudiunt venientes ad fidem, post peccata eorum redarguunt, deinde in Baptismo Christi remissionem promittunt, et sic in cognitionem et dilectionem veritatis attrahunt
Chrysostomus
Discipulis autem Iesu baptizantibus, non cessavit Ioannes baptizans usque ad incarcerationem; quod significat Evangelista cum subdit nondum enim missus fuerat Ioannes in carcerem
Beda
Ecce aperte notat facta Christi ante Ioannem incarceratum; quae alii praeterierunt, incipientes ab his quae post missum Ioannem in carcerem facta sunt
Augustinus
Quare autem baptizabat Ioannes? Quia oportebat ut dominus baptizaretur. Non solum autem baptizatus est ab eo, ne Baptismus Ioannis melior Baptismate domini videretur
Chrysostomus in Ioannem
Sed cuius gratia usque tunc baptizabat? Si enim cessasset, aestimaretur zelo vel ira facere; sed persistens, non sibi ipsi gloriam acquirebat, sed Christo auditores mittebat. Et multo efficacius hoc faciebat quam discipuli Christi, quia insuspicabile eius erat testimonium, et maiorem gloriam apud omnes habebat; ideo etiam adhuc baptizabat, ne discipulos suos in ampliorem zelum immitteret. Aestimo autem et propter hoc permissam esse mortem Ioannis, et eo sublato de medio, Iesum maxime praedicare coepisse, ut omnis multitudinis affectio ad Christum transiret, et non ultra his quae de utroque erant sententiis scinderetur. Zelotype enim se habentes discipuli Ioannis ad Christi discipulos et ad ipsum Christum, quia viderunt discipulos Christi baptizantes, coeperunt dicere ad eos qui baptizabantur, quasi aliquid maius haberet Baptisma Ioannis Baptismate discipulorum Christi; unde subditur facta est ergo quaestio ex discipulis Ioannis cum Iudaeis de purificatione. Quoniam enim ipsi quaestionem moverunt, sed non Iudaei, Evangelista occulte monstrat, non dicens quod Iudaeus quaesivit, sed quod quaestio facta est ex discipulis Ioannis
Augustinus
Intelligas ergo dixisse Iudaeos maiorem esse Christum, et ad eius Baptisma debere concurri; illi autem nondum intelligentes defendebant Baptismum Ioannis. Ventum est ergo ad ipsum Ioannem, ut solveret quaestionem; unde sequitur et venerunt ad Ioannem, et dixerunt ei: Rabbi, qui erat tecum trans Iordanem (...) ecce baptizat
Chrysostomus
Hoc est: quem tu baptizasti. Non autem dixerunt: quem tu baptizasti: quia coacti essent et vocis eius meminisse quae super eum est delata; sed dicunt qui erat tecum, quasi qui discipuli ordinem habebat, nihil plus habens nobis, nunc se a te separans baptizat. Addunt autem cui etiam testimonium perhibuisti; quasi dicant: quem tu clarum ostendisti, et circumspectum fecisti, eadem tibi audet: et hoc est quod dicunt ecce hic baptizat. Non autem in hoc solum aestimabant se excitare eum, sed et in eo quod de reliquo ea quae ipsorum erant reprobabantur; unde subdunt et omnes veniunt ad eum
Alcuinus
Quasi dicant: te dimisso omnes currunt ad Baptismum illius quem tu baptizasti
3:27
St John Chrysostom † AD 407 Hom. xxix. 2
John, on this question being raised, does not rebuke his disciples, for fear they might separate, and turn to some other school, but replies gently, John answered and said, A man can receive nothing, except it be given him from heaven; as if he said, No wonder that Christ does such excellent works, and that all men come to Him; when He Who doeth it all is God. Human efforts are easily seen through, are feeble, and short-lived. These are not such: they are not therefore of human, but of divine originating. He seems however to speak somewhat humblyk of Christ, which will not surprise us, when we consider that it was not fitting to tell the whole truth, to minds prepossessed with such a passion as envy. He only tries for the present to alarm them, by shewing that they are attempting impossible things, and fighting against God.
St Augustine † AD 430 Tr. xiii. c. 9
Or perhaps John is speaking here of himself: I am a mere man, and have received all from heaven, and therefore think not that, because it has been given me to be somewhat, I am so foolish as to speak against the truth.
St John Chrysostom † AD 407 Hom. xxix. 2
And see; the very argument by which they thought to have overthrown Christ, To whom, thou barest witness, he turns against them; Ye yourselves bear me witness, that I said, I am not the Christ; as if he said, If ye think my witness true, ye must acknowledge Him more worthy of honour than myself. He adds, But that I was sent before Him; that is to say, I am a servant, and perform the commission of the Father which sent me; my witness is not from favour or partiality; I say that which was given me to say.
St Bede † AD 735
Who art thou then, since thou art not the Christ, and who is He to Whom thou bearest witness? John replies, He is the Bridegroom; I am the friend of the Bridegroom, sent to prepare the Bride for His approach: He that hath the Bride, is the Bridegroom. By the Bride he means the Church, gathered from amongst all nations; a Virgin in purity of heart, in perfection of love, in the bond of peace, in chastity of mind and body; in the unity of the Catholic faith; for in vain is she a virgin in body, who continueth not a virgin in mind. This Bride hath Christ joined unto Himself in marriage, and redeemed with the price of His own Blood.
Theophylact † 1107
Christ is the spouse of every soul; the wedlock, wherein they are joined, is baptism; the place of that wedlock is the Church; the pledge of it, remission of sins, and the fellowship of the Holy Ghost; the consummation, eternal life; which those who are worthy shall receive. Christ alone is the Bridegroom: all other teachers are but the friends of the Bridegroom, as was the forerunner. The Lord is the giver of good; the rest are the despisers of His gifts.
St Bede † AD 735
His Bride therefore our Lord committed to His friend, i. e. the order of preachers, who should be jealous of her, not for themselves, but for Christ; The friend of the Bridegroom which standeth and heareth Him, rejoiceth greatly because of the Bridegroom’s voice.
St Augustine † AD 430 Tr. xiii. c. 12
As if He said, She is not My spouse. But dost thou therefore not rejoice in the marriage? Yea, I rejoice, he saith, because I am the friend of the Bridegroom.
St John Chrysostom † AD 407 Hom. xxviii. 2
But how doth he who said above, Whose shoe’s latchet I am not worthy to unloose, call himself a friend? As an expression not of equality, but of excess of joy: (for the friend of the Bridegroom is always more rejoiced than the servant,) and also, as a condescension to the weakness of his disciples, who thought that he was pained at Christ’s ascendancy. For he hereby assures them, that so far from being pained, he was right glad that the Bride recognised her Spouse.
St Augustine † AD 430 Tr. xiii
But wherefore doth he stand? Because he falleth not, by reason of his humility. A sure ground this to stand upon, Whose shoe’s latchet I am not worthy to unloose. Again; He standeth, and heareth Him. So then if he falleth, he heareth Him not. Therefore the friend of the Bridegroom ought to stand and hear, i. e. to abide in the grace which he hath received, and to hear the voice in which he rejoiceth. I rejoice not, he saith, because of my own voice, but because of the Bridegroom’s voice. I rejoice; I in hearing, He in speaking; I am the ear, He the Word. For he who guards the bride or wife of his friend, takes care that she love none else; if he wish to be loved himself in the stead of his friend, and to enjoy her who was entrusted to him, how detestable doth he appear to the whole world? Yet many are the adulterers I see, who would fain possess themselves of the spouse who was bought at so great a price, and who aim by their words at being loved themselves instead of the Bridegroom.
St John Chrysostom † AD 407 Hom. xxix. 3
Or thus; The expression, which standeth, is not without meaning, but indicates that his part is now over, and that for the future he must stand and listen. This is a transition from the parable to the real subject. For having introduced the figure of a bride and bridegroom, he shews how the marriage is consummated, viz. by word and doctrine. Faith cometh by hearing, and hearing by the word of God. (Rom. 10:17) And since the things he had hoped for had come to pass, he adds, This my joy therefore is fulfilled; i. e. The work which I had to do is finished, and nothing more is left, that I can do.
Theophylact † 1107
For which cause I rejoice now, that all men follow Him. For had the bride, i. e. the people, not come forth to meet the Bridegroom, then I, as the friend of the Bridegroom, should have grieved,
St Augustine † AD 430 Tr. xiv. c. 3
Or thus; This my Joy is fulfilled, i. e. my joy at hearing the Bridegroom’s voice. I have my gift; I claim no more, lest I lose that which I have received. He who would rejoice in himself, hath sorrow; but he who would rejoice in the Lord, shall ever rejoice, because God is everlasting.
St Bede † AD 735
He rejoiceth at hearing the Bridegroom’s voice, who knows that he should not rejoice in his own wisdom, but in the wisdom which God giveth him. Whoever in his good works seeketh not his own glory, or praise, or earthly gain, but hath his affections set on heavenly things; this man is the friend of the Bridegroom.
St John Chrysostom † AD 407 Hom. xxix. 3
He next dismisses the motions of envy, not only as regards the present, but also the future, saying, He must increase, but I must decrease: as if he said, My office hath ceased, and is ended; but His advanceth.
St Augustine † AD 430 Tr. xxv. c. 4, 5
What meaneth this, He must increase? God neither increases, nor decreases. And John and Jesus, according to the flesh, were of the same age: for the six months’ difference between them is of no consequence. This is a great mystery. Before our Lord came, men gloried in themselves; He came in no man’s nature, that the glory of man might be diminished, and the glory of God exalted. For He came to remit sins upon man’s confession: a man’s confession, a man’s humility, is God’s pity, God’s exaltation. This truth Christ and John proved, even by their modes of suffering: John was beheaded, Christ was lifted up on the cross. Then Christ was born, when the days begin to lengthen; John, when they begin to shorten. Let God’s glory then increase in us, and our own decrease, that ours also may increase in God. But it is because thou understandest God more and more, that He seemeth to increase in thee: for in His own nature He increaseth not, but is ever perfect: even as to a man cured of blindness, who beginneth to see a little, and daily seeth more, the light seemeth to increase, whereas it is in reality always at the fall, whether he seeth it or not. In like manner the inner man maketh advancement in God, and it seemeth as if God were increasing in Him; but it is He Himself that decreaseth, falling from the height of His own glory, and rising in the glory of God.
Theophylact † 1107
Or thus; As, on the sun rising, the light of the other heavenly bodies seems to be extinguished, though in reality it is only obscured by the greater light: thus the forerunner is said to decrease; as if he were a star hidden by the sun. Christ increases in proportion as he gradually discloses Himself by miracles; not in the sense of increase, or advancement in virtue, (the opinion of Nestorius,) but only as regards the manifestation of His divinity.
The Latin text
Chrysostomus in Ioannem
Interrogatus Ioannes, non vehementer discipulos increpat, timens ne ab eo separati, aliquid aliud operentur; sed remisse quodammodo eis loquitur; unde dicitur respondit Ioannes, et dixit eis: non potest homo accipere quidquam, nisi fuerit ei datum de caelo: quasi dicat: etsi praeclara sunt quae Christi sunt, etsi omnes ad eum currunt, mirari non oportet: Deus enim est qui hoc facit. Humana enim facile deprehensibilia sunt, et imbecillia, et velociter defluunt; haec autem non talia sunt: non ergo sunt humanitus adinventa, sed divinitus ordinata. Si autem humilius loquitur de Christo, non mireris: non enim erat conveniens quod praeassumptos a tali passione, scilicet invidiae, ab initio doceret omnia; sed interim vult eos terrere, ostendens quod ad impossibilia conantur, et quod Deo rebelles inveniuntur
Augustinus in Ioannem
Vel aliter. Hoc Ioannes de seipso dicit: quasi homo de caelo accepi: ergo quia accepi ut aliquid essem, inanem me vultis esse, ut loquar contra veritatem?
Chrysostomus
Et vide quia hoc quod aestimabant proponi in Christi subversione, quando dixerunt cui testimonium perhibuisti, hoc in eos convertit, dicens ipsi vos mihi testimonium perhibetis, quod dixerim: non sum ego Christus; quasi dicat: si verum meum testimonium aestimatis, dicite quoniam illum mihi praehonorare oportet; unde subdit sed quoniam missus sum ante illum; quasi dicat: minister sum, et ea quae sunt eius qui me misit dico, non humana gratia blandiens ei, sed patri eius qui me misit, ministrans
Alcuinus
Sed si aliquis dicat: quandoquidem tu non es Christus, quis ergo es tu? Vel: quis est ille cui perhibes testimonium? Ad hoc respondet: ille est sponsus; ego sum amicus sponsi, missus ut per me sponsa praeparetur suo sponso; unde subditur qui habet sponsam, sponsus est. Sponsam dicit Ecclesiam ex omnibus gentibus congregatam, quae virgo est integritate mentis, perfectione caritatis, unitate Catholicae fidei, concordia pacis, integritate animae et corporis; quae habet sponsum, de quo quotidie generat
Beda
Ceterum frustra est virgo corpore quae virgo non manet in mente. Hanc autem sponsam Christus in thalamo uteri virginalis sibi sociavit, et eamdem pretio sui sanguinis redemit
Theophylactus
Omnis etiam animae sponsus Christus est; sponsalium vero locus, ubi coniunctio efficitur, locus est Baptismatis, sive Ecclesia. Dat vero arrham sponsae, peccatorum remissionem, spiritus sancti communionem; perfectiora vero in futuro saeculo retribuet dignis. Nullus autem alius est sponsus nisi solus Christus: omnes namque doctores paranymphi existunt, sicut et praecursor. Nullus enim bonorum largitor est nisi dominus: omnes alii ministri sunt bonorum, quae dantur a domino
Beda
Sponsam igitur suam dominus amico suo, idest ordini praedicatorum, commendavit; qui eam non sibi, sed Christo zelare debet; unde subditur amicus autem sponsi, qui stat et audit eum, gaudio gaudet propter vocem sponsi
Augustinus
Quasi dicat: non est mea sponsa. Sed numquid non gaudes in nuptiis? Immo gaudeo, ait, quia sum amicus sponsi
Chrysostomus
Sed qualiter qui dixit: non sum dignus solvere corrigiam calceamenti, amicum nunc seipsum dicit? Non quidem propter honoris aequalitatem, sed multitudinem gaudii repraesentare volens. Non enim in talibus ita ministri sponsi laetantur sicut amici. Simul autem et condescendens eorum imbecillitati amicum se dicit: quia enim aestimabant eum morderi ab his quae fiebant, ostendit quod non solum non mordetur, sed et valde gaudet, si sponsum sponsa cognoscit
Augustinus
Sed quare stat? Quia non cadit, quia humilis est. Vide stantem in solido. Non sum dignus corrigiam calceamenti ei solvere. Stat autem, et audit eum. Si ergo cadit, non audit eum: ergo stare debet amicus sponsi et audire, idest permanere in gratia quam accepit, et audire vocem ad quam gaudeat. Non, inquit, gaudeo propter vocem meam, sed propter vocem sponsi gaudeo: ego in audiendo, ille in dicendo; ego auris, ille verbum. Qui enim custodit sponsam vel uxorem amici sui dat quidem operam ut nullus alius ametur; sed si amari se pro amico voluerit, et uti voluerit commendata sibi, quam detestandus universo generi humano apparet? Multos autem adulteros video, qui sponsam tanto pretio emptam possidere volunt, et id agunt verbis suis ut pro sponso amentur
Chrysostomus
Vel aliter. Quod dicit qui stat, non sine causa posuit; sed indicans quod quae sua sunt, iam cessaverunt, et quoniam eum de reliquo stare oportet et audire: quod quidem dicit, a parabola sermonem transferens ad propositum: quia enim sponsi et sponsae mentionem fecerat, ostendit qualiter haec sponsalia fiant, quia per vocem et doctrinam: fides enim est ex auditu; auditus autem per verbum Dei. Et quoniam ea quae speraverat evenerunt, idcirco subdit in hoc autem gaudium meum impletum est; idest, perfectum est a me opus quod fieri oportebat, et plus nihil operari possum de reliquo
Theophylactus
Unde nunc gaudeo, quod scilicet omnes illum attendunt. Si enim non accessisset ad sponsum sponsa, idest populus, tunc dolerem ego paranymphus
Augustinus in Ioannem
Vel aliter. In hoc gaudium meum impletum est, ut scilicet gaudeam ad vocem sponsi. Habeo gratiam meam; plus non mihi assumo, ne quod accepi amittam. Qui enim vult gaudere de se, tristis est; qui autem vult de Deo gaudere, semper gaudebit, quia Deus sempiternus est
Beda
Gaudio autem gaudet homo propter vocem sponsi, cum intelligit non se debere gaudere de sapientia sua, sed de sapientia quam accepit a domino. Quisquis enim in benefactis non gloriam suam vel laudem requirit, neque terrena lucra sed caelestia cupit, hic amicus est sponsi
Chrysostomus in Ioannem
Deinde non solum circa praesentia, sed etiam circa futura passionem invidiae a se removit, dicens illum oportet crescere, me autem minui; quasi dicat: quae nostra sunt, steterunt, et cessaverunt de reliquo; crescunt autem quae sunt illius
Augustinus
Sed quid est hoc illum oportet crescere? Deus nec crescit, nec minuitur. Sed Ioannes et Iesus, quod ad carnem attinet, coaevi erant: sex menses, qui intererant, nullam distinguunt aetatem. Magnum est hoc sacramentum. Antequam veniret dominus, homines gloriabantur de se: venit ille homo, ut minueretur hominis gloria et augeretur gloria Dei. Sic enim venit ille ut dimitteret peccata, et homo confiteretur: etenim confessio hominis, humilitas hominis, miseratio Dei, altitudo Dei. Hanc autem veritatem etiam passionibus significaverunt Christus et Ioannes: nam Ioannes capite minutus est, Christus autem in cruce exaltatus. Deinde natus est Christus, cum iam inciperent crescere dies; natus est Ioannes quando coeperant minui dies. Crescat ergo in nobis gloria Dei, et minuatur gloria nostra, ut in Deo crescat et nostra. Quanto autem magis intelligis Deum, videtur in te crescere Deus; non autem in se crescit, sed semper perfectus est: sicut si curarentur alicuius oculi ex pristina caecitate, et inciperet videre paululum lucis, et alia die plus videret, videretur ei lux crescere; lux tamen perfecta est, sive ipse videat, sive non: sic enim et interior homo proficit quidem in Deo, et Deus in illo videtur crescere; ipse autem minuitur, ut a gloria sua decidat, et in gloria Dei surgat
Theophylactus
Vel aliter. Sicut aliorum luminarium, adveniente sole, lumen extingui videtur, licet non sit secundum veritatem extinctum, sed a maiori occultatum; sic et praecursor tamquam stella a sole celatus, minui dicitur. Crescit autem Christus prout paulatim manifestat se per miracula: non quod in virtutibus cresceret aut proficeret (haec nempe Nestorii est opinio), sed secundum ostensionem divinitatis eius
3:31
St John Chrysostom † AD 407 Hom. xxx. 1
As the worm gnaws wood, and rusts iron, so vainglory destroys the soul that cherishes it. But it is a most obstinate fault. John with all his arguments can hardly subdue it in his disciples: for after what he has said above, he saith yet again, He that cometh from above is above all: meaning, Ye extol my testimony, and say that the witness is more worthy to be believed, than He to whom he bears witness. Know this, that He who cometh from heaven, cannot be accredited by an earthly witness. He is above all; being perfect in Himself, and above comparison.
Theophylact † 1107
Christ cometh from above, as descending from the Father; and is above all, as being elected in preference to all.
Alcuin † AD 804
Or, cometh from above; i. e. from the height of that human nature which was before the sin of the first man. For it was that human nature which the Word of God assumed: He did not take upon Him man’s sin, as He did his punishment. He that is of the earth is of the earth; i. e. is earthly, and speaketh of the earth, speaketh earthly things.
St John Chrysostom † AD 407 Hom. xxx. 1
And yet he was not altogether of the earth; for he had a soul, and partook of a spirit, which was not of the earth. What means he then by saying that he is of the earth? Only to express his own worthlessness, that he is one born on the earth, creeping on the ground, and not to be compared with Christ, Who cometh from above. Speaketh of the earth, does not mean that he spoke from his own understanding; but that, in comparison with Christ’s doctrine, he spoke of the earth: as if he said, My doctrine is mean and humble, compared with Christ’s; as becometh an earthly teacher, compared with Him, (Col. 2:3) in Whom are hid all the treasures of wisdom and knowledge.
St Augustine † AD 430 Tr. xiv. c. 6
Or, speaketh of the earth, he saith of the man, i. e. of himself, so far as he speaks merely humanly. If he says ought divine, he is enlightened by God to say it: as saith the Apostle; Yet not I, but the grace of God which was with me. (1 Cor. 15:10) John then, so far as pertains to John, is of the earth, and speaketh of the earth: if ye hear ought divine from him, attribute it to the Enlightener, not to him who hath received the light.
St John Chrysostom † AD 407 Hom. xxx. 1
Having corrected the bad feeling of his disciples, he comes to discourse more deeply upon Christ. Before this it would have been useless to reveal the truths which could not yet gain a place in their minds. It follows therefore, He that cometh from heaven.
The Gloss
That is, from the Father. He is above all in two ways; first, in respect of His humanity, which was that of man before he sinned: secondly, in respect of the loftiness of the Father, to whom He is equal.
St John Chrysostom † AD 407 Hom. xxx. 1
But after this high and solemn mention of Christ, his tone lowers: And what he hath seen and heard, that he testifieth. As our senses are our surest channels of knowledge, and teachers are most depended on who have apprehended by sight or hearing what they teach, John adds this argument in favour of Christ, that, what he hath seen and heard, that he testifieth; meaning that every thing which He saith is true. I want, saith John, to hear what things He, Who cometh from above, hath seen and heard, i. e. what He, and He alone, knows with certainty.
Theophylact † 1107
When ye hear then, that Christ speaketh what He saw and heard from the Father, do not suppose that He needs to be taught by the Father; but only that that knowledge, which He has naturally, is from the Father. For this reason He is said to have heard, whatever He knows, from the Father.
St Augustine † AD 430 Tr. xiv. c. 7
But what is it, which the Son hath heard from the Father? Hath He heard the word of the Father? Yea, but He is the Word of the Father. When thou conceivest a word, wherewith to name a thing, the very conception of that thing in the mind is a word. Just then as thou hast in thy mind and with thee thy spoken word; even so God uttered the Word, i. e. begat the Son. Since then the Son is the Word of God, and the Son hath spoken the Word of God to us, He hath spoken to us the Father’s word. What John said is therefore true.
The Latin text
Chrysostomus in Ioannem
Sicut vermis ligna corrodit et aerugo ferrum, ita vana gloria nutrientem se perdit animam; ideo multo studio opus est ut hanc destruamus passionem: unde Ioannes multis rationibus discipulos suos habentes passionem hanc, vix mitigat; post illa enim quae antea dixerat, rursus eos aliis disponit sermonibus, dicens qui desursum venit, super omnes est; quasi dicat: quia vos meum extollitis testimonium, et ex hoc dicitis me esse digniorem fide, eo scilicet cui testimonium perhibui; hoc necesse est vos scire, quod non est eum qui de caelis venit, fieri fide dignum ab eo qui terram habitat; et hoc est quod dicit super omnes est, quia ipse sibi sufficiens, et quod omnibus incomparabiliter maior est
Theophylactus
Ipse enim Christus desursum venit a patre descendens, et super omnes est, distinctus ab omnibus
Alcuinus
Vel desursum venit, idest de altitudine humanae naturae, quam habuit ante peccatum primi hominis: de illa enim altitudine assumpsit verbum Dei humanam naturam: non assumpsit culpam cuius assumpsit poenam. Sequitur qui est de terra, de terra est, idest terrenus est, et de terra loquitur, idest terrena loquitur
Chrysostomus
Et nimirum non ex terra erant ei omnia: etenim animam habebat, et spiritum participabat non ex terra. Qualiter igitur ipse de terra se esse dicit? Nihil aliud per hoc ostendit occulte quam quod parvus est, utpote humi reptans, et in terra natus, et nulla comparatione dignus ad Christum, qui nobis desuper venit. Non autem dicit de terra loquitur, quoniam ex propria mente loquebatur; sed de terra se loqui dicit in comparatione ad Christi doctrinam; quasi dicat: parva et humilia sunt quae mea sunt, comparata his quae Christi sunt, qualia decens est suscipere terrestrem naturam in comparatione ad illum in quo sunt omnes thesauri sapientiae et scientiae Dei absconditi
Augustinus in Ioannem
Vel quod dicit de terra loquitur, de homine dicebat quantum ad ipsum hominem pertinet. Si enim aliqua loquitur divina, illuminatus est a Deo; sicut apostolus dicit: non autem ego, sed gratia Dei mecum. Ergo Ioannes, et quod ad Ioannem pertinet, de terra est, et de terra loquitur: si quid divinum audivistis a Ioanne, illuminantis est, non recipientis
Chrysostomus
Extincta igitur discipulorum passione, de reliquo cum ampliori propalatione loquitur de Christo: nam ante hoc superfluum erat ista praemittere, in mente audientium locum habere nondum valentia; unde sequitur qui de caelo venit
Augustinus
Idest, de patre venit, duobus modis super omnes est: primo super omnem humanitatem, qui de ipsa, priusquam peccaret, venit: secundo iuxta altitudinem patris, cui est aequalis
Chrysostomus
Magnum autem quid et excelsum dicens de Christo, rursus ad humilius ducit sermonem, dicens et quod vidit et audivit, hoc testatur. Quia scilicet per sensus hos omnia certissime discimus, et digni fide aestimamur esse magistri de his quae visu suscepimus, vel auditu apprehendimus; hoc de Christo astruere volens Ioannes dixit quod vidit et audivit, hoc testatur: ostendens, quod nihil eorum quae ab ipso dicebantur, falsum est, sed omnia vera sunt; quasi dicat: ego indigeo audire ea quae ab illo dicuntur qui desuper venit, annuntians ea quae vidit et audivit; idest, quae solus ipse manifeste novit
Theophylactus
Cum ergo audis quod Christus ea quae audivit et vidit a patre, loquitur, non putes quod a patre indigeat addiscere; sed quia omnia quaecumque naturaliter novit, a patre habet, propter hoc a patre audire dicitur, quaecumque novit. Sed quid est quod filius audivit a patre? Forte filius, patris verbum audivit? Immo filius patris verbum est
Augustinus
Quando concipis verbum quod proferas, rem vis dicere, et ipsa rei conceptio in corde tuo iam verbum est. Quomodo ergo tu verbum quod loqueris, in corde habes, et apud te est, sic Deus edidit verbum; hoc est, genuit filium. Cum ergo verbum Dei filius sit, filius autem locutus est nobis, non verbum suum, sed verbum patris se nobis loqui voluit, qui verbum patris loquebatur. Hoc ergo quomodo decuit et oportuit, dixit Ioannes
3:32
St John Chrysostom † AD 407 Hom. xxx. 1
Having said, And what he hath seen and heard, that he testifieth, to prevent any from supposing, that what he said was false, because only a few for the present believed, he adds, And no man receiveth his testimony; i. e. only a few; for he had disciples who received his testimony. John is alluding to the unbelief of his own disciples, and to the insensibility of the Jews, of whom we read in the beginning of the Gospel, He came unto His own, and His own received Him not.
St Augustine † AD 430 Tr. xiv. c. 8
Or thus; There is a people reserved for the wrath of God, and to be condemned with the devil; of whom none receiveth the testimony of Christ. And others there are ordained to eternal life. Mark how mankind are divided spiritually, though as human beings they are mixed up together: and John separated them by the thoughts of their heart, though as yet they were not divided in respect of place, and looked on them as two classes, the unbelievers, and the believers. Looking to the unbelievers, he saith, No man receiveth his testimony. Then turning to those on the right hand he saith, He that hath received his testimony, hath set to his seal.
St John Chrysostom † AD 407 Hom. xxx. 2
i. e. hath shewn that God is true. This is to alarm them: for it is as much as saying, no one can disbelieve Christ without convicting God, Who sent Him, of falsehood: inasmuch as He speaks nothing but what is of the Father. For He, it follows, Whom God hath sent, speaketh the words of God.
Alcuin † AD 804
Or, Hath put to his seal, i. e. hath put a seal on his heart, for a singular and special token, that this is the true God, Who suffered for the salvation of mankind.
St Augustine † AD 430 Tr. xiv. c. 8
What is it, that God is true, except that God is true, and every man a liar? For no man can say what truth is, till he is enlightened by Him who cannot lie. God then is true, and Christ is God. Wouldest thou have proof? Hear His testimony, and thou wilt find it so. But if thou dost not yet understand God, thou hast not yet received His testimony. Christ then Himself is God the true, and God hath sent Him; God hath sent God, join both together; they are One God. For John saith, Whom God hath sent, to distinguish Christ from himself. What then, was not John himself sent by God? Yes; but mark what follows, For God giveth not the Spirit by measure unto Him. To men He giveth by measure, to His only Son He giveth not by measure. To one man is given by the Spirit the word of wisdom, to another the word of knowledge: one has one thing, another another; for measure implies a kind of division of gifts. But Christ did not receive by measure, though He gave by measure.
St John Chrysostom † AD 407 Hom. xxx. 2
By Spirit here is meant the operation of the Holy Spirit. He wishes to shew that all of us have received the operation of the Spirit by measure, but that Christ contains within Himself the whole operation of the Spirit. How then shall He be suspected, Who saith nothing, but what is from God, and the Spirit? For He makes no mention yet of God the Word, but rests His doctrine on the authority of the Father and the Spirit. For men knew that there was God, and knew that there was the Spirit, (although they had not right belief about His nature;) but that there was the Son they did not know.
St Augustine † AD 430 Tr. xiv. c. 11
Having said of the Son, God giveth not the Spirit by measure unto Him; he adds, The Father loveth the Son, and farther adds, and hath given all things into His hand; in order to shew that the Father loveth the Son, in a peculiar sense. For the Father loveth John, and Paul, and yet hath not given all things into their hands. But the Father loveth the Son, as the Son, not as a master his servant: as an only, not as an adopted, Son. Wherefore He hath given all things into His hand; so that, as great as the Father is, so great is the Son; let us not think then that, because He hath deigned to send the Son, any one inferior to the Father has been sent.
Theophylact † 1107
The Father then hath given all things to the Son in respect of His divinity; of right, not of grace. Or; He hath given all things into His hand, in respect of His humanity: inasmuch as He is made Lord of all things that are in heaven, and that are in earth.
Alcuin † AD 804
And because all things are in His hand, the life everlasting is too: and therefore it follows, He that believeth on the Son hath everlasting life.
St Bede † AD 735
We must understand here not a faith in words only, but a faith which is developed in works.
St John Chrysostom † AD 407 Hom. xxxi. 1
He means not here, that to believe on the Son is sufficient to gain everlasting life, for elsewhere He says, Not every one that saith unto Me, Lord, Lord, shall enter into the kingdom of heaven. (Matt. 7) And the blasphemy against the Holy Ghost is of itself sufficient to send into hell. But we must not think that even a right belief on Father, Son, and Holy Ghost, is sufficient for salvation; for we have need of a good life and conversation. Knowing then that the greater part are not moved so much by the promise of good, as by the threat of punishment, he concludes, But He that believeth not the Son, shall not see life; but the wrath of God abideth on him. See how He refers to the Father again, when He speaketh of punishment. He saith not, the wrath of the Son, though the Son is judge; but maketh the Father the judge, in order to alarm men more. And He does not say, in Him, but on Him, meaning that it will never depart from Him; and for the same reason He says, shall not see life, i. e. to shew that He did not mean only a temporary death.
St Augustine † AD 430 Tr. xiv. c. 13
Nor does He say, The wrath of God cometh to him, but, abideth on him. For all who are born, are under the wrath of God, which the first Adam incurred. The Son of God came without sin, and was clothed with mortality: He died that thou mightest live. Whosoever then will not believe on the Son, on him abideth the wrath of God, of which the Apostle speaks, We were by nature the children of wrath. (Eph. 2:3)
The Latin text
Chrysostomus in Ioannem
Dixerat quod vidit, et audivit, hoc testatur; quasi excusans, ne quia pauci interim credituri erant, falsa aestimarentur esse quae dicuntur; et propter hoc subdit et testimonium eius nemo accipit, idest pauci: habebat enim discipulos, qui accipiebant testimonium eius in his quae dicebantur. In hoc autem suos discipulos tangit nondum credentes in eum: simul etiam Iudaicam ostendit insensibilitatem, sicut et in principio Evangelii dictum est in propria venit, et sui eum non receperunt
Augustinus in Ioannem
Vel aliter. Est quidam populus praeparatus ad iram Dei damnandus cum Diabolo. Horum nemo accipit testimonium Christi. Attendit ergo in spiritu divisionem, in genere autem humano commixtionem; et quod nondum locis separatum est, separavit cordis aspectu; et vidit duos populos, infidelium et fidelium. Attendit infideles, et ait et testimonium eius nemo accipit: deinde tulit se a sinistra, et aspexit ad dexteram, et secutus ait qui autem acceperit eius testimonium, signavit
Chrysostomus
Idest, monstravit; et adhuc augens timorem, addit quoniam Deus verax est; ostendens quoniam non aliter quis discredet huic, nisi falsi arguerit Deum, qui misit illum: quia nihil extra ea quae sunt patris loquitur; et hoc est quod subdit quem enim misit Deus, verba Dei loquitur
Alcuinus
Vel aliter. Signavit, idest signum posuit in corde suo, quasi singulare et speciale aliquid, hunc esse verum Deum, qui passus est ad salutem humani generis
Augustinus
Quid est quia Deus verax est, nisi quia homo mendax est, et Deus verax est? Quia nemo hominum potest dicere quid veritas est, nisi illuminetur ab eo qui mentiri non potest. Deus ergo verax, Christus autem Deus. Vis probare? Accipe testimonium eius, et invenies. Sed si nondum intelligis Deum, nondum accepisti testimonium eius. Ipse ergo Christus est Deus verax, et misit illum Deus. Deus misit Deum. Iunge ambos, unus Deus: hoc enim quem misit Deus, de Christo dicebat, ut se ab ipso distingueret. Quid autem? Ipsum Ioannem nonne Deus misit? Sed vide quid adiungat non enim ad mensuram dat Deus spiritum. Hominibus ad mensuram dat, unico filio non dat ad mensuram. Alii quidem datur per spiritum sermo sapientiae, alii sermo scientiae; aliud habet ille, et aliud iste habet. Mensura divisio quaedam donorum est, sed Christus quae dat, non ad mensuram accepit
Chrysostomus
Spiritum autem hic actionem spiritus sancti dicit: vult enim ostendere quoniam omnes quidem nos in mensura spiritus actiones suscipimus; Christus autem omnem spiritus suscipit actionem. Qualiter igitur erit dignus suspectus haberi? Nihil enim dicit quod non Dei est, neque quod non spiritus est; et interim de Deo verbo nihil loquitur, sed a patre et spiritu dignam fide facit doctrinam. Nam quoniam Deus est, sciverant; et quoniam spiritus est, noverant, etsi non decentem de eo opinionem habebant: quoniam autem filius est nesciverant
Augustinus
Quia ergo de filio dixerat non ad mensuram dat Deus spiritum, subiungit pater diligit filium; et adiecit et omnia dedit in manu eius: ut nosses et hic distincte, quoniam dictum est pater diligit filium. Pater enim diligit Ioannem aut Paulum, et tamen non omnia dedit in manu eorum. Pater diligit filium; sed quomodo filium, non quomodo dominus servum; quomodo unicum, non quomodo adoptatum. Itaque omnia dedit in manu eius, ut tantus sit filius quantus est pater. Ergo cum ad nos dignatus est mittere filium, non putemus nobis aliquid minus missum quam est pater
Theophylactus
Sic ergo secundum divinitatem omnia dedit pater filio natura, non gratia. Vel dedit omnia in manu eius, secundum humanitatem; dominatur enim omnium eorum et quae in caelo et quae in terra sunt
Alcuinus
Et quia omnia sunt in manu eius, ergo et vita aeterna; unde subdit qui credit in filium, habet vitam aeternam
Beda
Non debet hic intelligi fides quae verbo tenus tenetur, sed quae operibus adimpletur
Chrysostomus
Non enim hic dicit quod credere in filium sufficiat ad vitam habendam perpetuam, cum ipse alibi dicat: non omnis qui dicit mihi: domine, domine, intrabit in regnum caelorum. Sed et quae in spiritum est blasphemia, sufficit sola mittere in Gehennam. Sed etsi in patrem et filium et spiritum sanctum quis recte crediderit, ne aestimemus sufficere ad salutem: opus est enim nobis vita et conversatione recta. Deinde sciens non ita promissione bonorum multos adduci ut terribilium minis, in hoc sermonem concludit, dicens qui autem incredulus est filio, non videbit vitam, sed ira Dei manet super eum. Vide qualiter hic ad patrem reducit eum qui est supplicii sermonem: non enim dixit: ita filii, quamvis ipse sit iudex, sed patrem iudicem instituit, magis terrere volens. Et non dicit manebit in eo, sed super eum, ostendens quoniam nunquam ab eo desistet: ut enim non aestimet quis mortem esse temporaneam, dixit non videbit vitam
Augustinus
Et non dixit ira Dei venit ad eum, sed manet super eum; quia omnes qui nascuntur mortales, habent secum iram Dei, quam accepit primus Adam. Venit filius Dei, non habens peccatum, et indutus est mortalitate: mortuus est ut vivas. Qui ergo non vult credere in filium, ira Dei manet super eum, de qua dicit apostolus: eramus natura filii irae
3:1
There was a man, &c. Nicodemus means in Greek the conqueror of the people. Such was this man; who, overcoming the fear of the people, the Pharisees, and the priests, believed in Christ. Wherefore Lucian thus writes concerning him in "The Invention of the Body of S. Stephen," from the mouth of Gamaliel: "The Jews, knowing that Nicodemus was a Christian, removed him from his office and cursed him, and drove him out of the city. Then I Gamaliel, inasmuch as he had suffered persecution for Christ's sake, took him to my estate, and fed and clothed him to the end of his life; and when he died I buried him honourably beside the loved Stephen." Wherefore Nicodemus is enrolled among the saints in the Roman Martyrology on the 3d of August; where we read as follows, "Invention of the body of S. Stephen, Protomartyr; also of the bodies of SS. Gamaliel, Nicodemus, Abibo, &c., in the reign of Honorius.
3:2
The same came, &c., by night, for he was ashamed to approach the lowly Jesus by day, in the presence of others, and to become His disciple. For he was a master in Israel: and such a thing seemed beneath his authority and dignity. Another reason was that he might not incur the hatred of the Pharisees, who despised Christ. However, he found the light which he sought by night, as Ruperti says, and drank of the great sacraments of salvation. He seems to have come alone, without servant or companion, by night, to Christ, to have spoken with Him face to face, and to have imbibed His spirit and doctrine.
Thou are come a Teacher: Syriac, that Thou mayest be a Teacher, i.e., of the Jews. He does not say, Thou hast come that Thou mayest be the Messias, because about this he as yet felt no certainty. For Christ did not wish to enunciate this at the beginning of His preaching, but made it known by degrees.
3:3
Jesus answered, &c., Amen, Amen. John on many occasions doubles the Amen (Eng. Ver. Verily), when the other Evangelists have only one. Why was this? I answer (1.) because he had above the rest the most lofty revelations, and knew the deepest mysteries of the Deity. This was especially the case in his exile at Patmos, where he wrote the Apocalypse, which has, says S. Jerome, as many mysteries as it has words. And after this he wrote his Gospel when he was very old, and the sole survivor of the Apostolic College. Wherefore he was thenceforth the mouthpiece and oracle of the Church, the foundation and pillar of the faith, the patriarch of patriarchs. He saith therefore, as it were with plenary authority, as it were the Elder of elders, Amen, Amen. It is as though he said, "I announce to you, with the utmost weight and confidence, things most lofty and sublime, which surpass all human understanding and belief, but which Christ has revealed to me, which are therefore most certain, and most salutary for you. For Christ really used this twofold Amen, to indicate the sublimity and certainty of what He said. But the other Evangelists, studying conciseness, included two under one: but I, John, because I, beyond the others, have weighed and penetrated both the words of Christ and their meaning, say, Amen, Amen, as Christ Himself spoke." 2. Because Amen is the same as Verily. S. John was delighted with the name of Truth. And this he calls Christ, because He was The Word, that is, the Truth of the Father.
3. Because Amen is either a word signifying true, or else an adverb meaning truly. Wherefore we may explain thus - He who is the Amen, i.e., Christ, whose name is True, and the Truth, saith Amen, i.e., in truth, or most truly. Thus it is said in the Apocalypse (Rev 3:14), "Thus saith the Amen, the faithful and true witness," (Greek, ό ̉Αμὴν), i.e., He who is the Amen; He who is steadfast, true, constant, faithful; who is steadfastness itself, Truth itself, Faithfulness itself.
3:4
4. Amen, Amen, denotes the perfect truth and certainty of the matter and the things which are recorded by S. John The things which I say are most true and certain, more true than all other truths, more certain than all other certainty.
3:5
5. By Amen, Amen, he intimates a twofold manner of certainty, viz., that S. John knew the things which he wrote by means of a twofold knowledge, natural and Divine; that is, by experience and revelation. For with his eyes he saw these things, and with his ears he heard them, and by Christ's revelation, when he lay upon His breast, he understood them. Wherefore in his first Epistle he thus writes, "What we have seen and heard, and our hands have handled... we make known unto you."
Except one be born again. Observe that John leaves us to gather from this answer that Nicodemus, either tacitly or expressly, asked Christ to teach him the way to the kingdom of heaven which He preached. For Christ answers by saying that baptism was the way to heaven.
Again: Greek, άνωθεν, which has a twofold meaning. 1. From above, from heaven, meaning, Except any one be born again by a heavenly and Divine regeneration, he cannot enter the kingdom of God. 2. άνωθεν signifies again, a second time. And it is plain that it is so to be understood here from the answer of Nocodemus, Joh 3:4. So S. Chrysostom and others. The Syriac translates from the beginning. And the meaning is, man has two births, one which is natural and carnal, in which he is brought forth under the bond of original sin. Wherefore this birth does not give a man a title to heaven, but to hell. In order therefore that a man may be freed from this sin contracted through his natural birth, a second and spiritual birth must be experienced, by which he must in baptism be born again of water and of the Spirit, and so be cleansed and sanctified from sin. Cannot see, i.e., possess, enjoy. Ver. 4. Nicodemus saith, &c. "He knew," says S. Augustine, "but of one birth, that from Adam and Eve."
Ver. 5. Jesus answered, &c. Calvin, in order to detract from the effect of justification by baptism, and therefore from the necessity of baptism (for he maintains that the children of believers are justified in the womb simply because they are the children of believers), denies that baptism is here spoken of. He says that by water is to be understood, but the Holy Ghost, who, through faith, cleanses like water those who believe in Christ. He explains as follows, "unless any one be born again of water, and (that is, of) the Holy Ghost." Thus he says it is similarly spoken (S. Mat 3:11), He shall baptize you with the Holy Ghost and with fire, i.e., with the Holy Spirit, who, like fire, shall inflame you with the love of God. But all this is absurd and perverse, and condemned by the Church as heretical. For, in the first place, why does Christ here make mention of water, if not men, but only fishes, are born again of water? Why did He not say briefly and simply to Nicodemus, who was ignorant of Christian doctrines (whom He here catechises and instructs like a child), except any one be born again of the Holy Ghost? 2. Because in a similar way S. Paul, alluding to this conversation, (Tit 3:5), calls baptism the laver of regeneration. There in this spiritual birth we are born again of water, and are made sons of God, who before were children of the devil and wrath (Eph 2:3). 3. If it be lawful with Calvin to wrest this passage, then we may do the same with every other passage, and so pervert the whole of Scripture. No commandment will survive, not even the institution of baptism itself. 4. Calvin and his followers cannot possibly prove against the Anabaptists that infants, who are devoid of the exercise of reason and faith, ought to be baptized, from any other passage of Holy Scripture but this. Therefore, since they do not allow of tradition, they must needs prove infant baptism from this passage, unless they are willing to confess themselves vanquished by the Anabaptists.
5. All the Fathers and orthodox interpreters explain the passage in the same way as the Council of Trent (Sess. 7, Can. 2). Nor are the words in S. Matthew, "He shall baptize you with the Holy Ghost and with fire," any contradiction. For there real fire is to be understood, as here true water. For there the day of Pentecost was referred to, when the Holy Ghost came down upon the apostles in the likeness of tongues of fire. Very appropriately, moreover, was water ordained by Christ in baptism for this spiritual regeneration. 1. Because water excellently represents inward regeneration. For out of water at the beginning of the world were the whole heavens and all other things born and produced. 2. Because moisture, such as is in water, is a chief agent in the production of offspring, as physicists teach. Again, because justification is a cleansing of the soul from the filth of sin it is well figured by water. As S. Chrysostom says upon this passage, "Like as it were in a tomb our heads are submerged beneath the water: our old man being buried is hidden beneath the water, and then the new man ariseth in its stead." Lastly, the commonness and abundance of water makes it to be convenient matter for the necessity of this sacrament. For it is everywhere easily procurable. You may ask why Christ says, except a man be born of water and the Holy Ghost, and did not rather say, of water and the form of baptism? For water is the matter of baptism, but the form is, I baptize thee in the Name of the Father and of the Son and of the Holy Ghost. For the sacrament of baptism consists of its matter and form, as its essential parts. I reply, because Christ wished to describe to Nicodemus, a prejudiced old man, the new teaching of spiritual life and generation, by means of the analogy and similitude of natural generation, in which a father and mother concur. So in like manner to spiritual regeneration, which takes place in baptism, water as it were the mother concurs, and the Holy Ghost as the Father. For He is the chief agent and producer of grace and holiness, by which the children of God are born again in baptism. From this passage S. Augustine (lib. 1, de peccat. c. 10) proves, against Pelagius, that infants are born in original sin. For that is the reason why they must be born again in baptism, that they may be cleansed from that sin. And he exposes the folly of the Pelagians, who, in order to elude the force of this passage, said that infants dying without baptism would enter into the kingdom of heaven and eternal life, but not into the kingdom of God; as if the kingdom of God were something different from the kingdom of heaven. Lastly, born of water ought here to be understood either in actual fact, or by desire. For he who repents of his sins, and desires to be baptized, but either from want of water, or lack of a minister, is not able to receive it, is born again through (ex) the desire and wish for baptism. So the Council of Trent fully explains this passage (Sess. 7, Can. 4). Some are of opinion that the sacrament of baptism was at this time instituted by Christ. But it is not probable that Christ secretly, in the presence of only Nicodemus, instituted the universal sacrament of baptism. Rather, He publicly instituted it at His own baptism in the river Jordan. Baptism, however, although it had been publicly instituted by Christ, was not binding upon the Jews and other men until after Christ's death, at Pentecost. For then the promulgation of the Evangelical Law took place, whose beginning is baptism. Of this time Christ here speaks. As though He said, "The time for the obligation of the Law of the Gospel is close at hand. When that shall have come, the ancient Law, and circumcision, will cease, and in its place the new Law will succeed, and baptism, in which none save those who are born again of water and of the Holy Ghost will be able to enter into the kingdom of God." Wherefore this precept of Christ has rather reference to the time after Pentecost, than the present. Moreover, the expression, unless any one shall have been born again, intimates that baptism had been already a short time previously instituted by Christ. For Christ spake these words to Nicodemus shortly after His own baptism. And He would not have told him that baptism was necessary for salvation, unless He had already instituted it.
3:6
Ver. 6. That which is born (produced), &c. Christ says this both to show the necessity of regeneration by water and the Holy Ghost, and at the same time to declare the reason for it, its excellence and its profit. His argument then is as follows: Flesh and blood cannot possess the kingdom of God, for they are carnal, but the kingdom of God is spiritual. Since therefore of carnal generation only flesh is born, that is, the animal and carnal man, bound under sin, and prone to sin, and so unfitted for the kingdom of God, it follows that if such an one would enter into God's spiritual kingdom, he must be spiritually born again of water and the Spirit, that he may become a spirit, that is, spiritual, and so fitted for the kingdom of God. Wherefore you have no cause for wonder, O Nicodemus, at what I said, that thou must be born again of water and the Holy Ghost. For as flesh generates flesh, that is, corporeal and carnal substance, so does the Spirit generate spirit, that is, spiritual substance: for like generates like. The Holy Spirit transmits His own substance into that which He begets, so far as it can be transmitted. For the Holy Spirit cannot transmit, or transfuse His own substance, or His Deity, into the baptized, for that would be to make them really and truly gods, as He Himself is really and truly God, which would be impossible. Therefore He transfuses Himself into them as far as is possible, by His grace and spiritual gifts, by which He makes the baptized like unto Himself, that is, spiritual, holy, heavenly, and divine. So SS. Cyril, Chrysostom, and others. Let us add that the Holy Spirit gives Himself with His sevenfold gifts to the soul which He sanctifies, and adopts for His child; and therefore that His justification is truly spiritual regeneration, by which we are born again as sons, and partakers of the Divine nature, as I have shown at large in Hos 1:10, on the words, "Ye shall be called the sons of the living God."
3:7
Ver. 7. Marvel not, &c. As S. Chrysostom says, "We are not disputing concerning flesh, but concerning spirit. Do not think either that the Spirit begets flesh, or flesh the Spirit." Therefore it is necessary to be born again of the Spirit, if thou seekest to become spirit or spiritual, and a candidate for heaven. The Spirit bloweth where it willeth, &c.Christ proceeds to unfold to Nicodemus the reason and nature of spiritual regeneration, and to take away his wonder how such a thing could be possible. You will ask what Spirit is here to be understood. 1. Plainly and simply w ind is the Spirit. For He compares the Holy Spirit to the wind, as is plain from what follows, So is every one that is born of the S irit. The meaning is, As the wind blows where its own will, that is, its natural propensity to blow, leads it, and yet you can see neither it, nor its determined place, but only its effects, and voice, or sound; so much more neither thou, nor any one else, however clever and sharp-sighted, can perceive by natural understanding this spiritual regeneration, its end and term. They can only be known by the revelation and inspiration of the Holy Ghost, even though the outward symbols of water and the washing in baptism may be seen with the body's eyes. Thus S. Chrysostom says, If thou knowest not the way of the wind which thou feelest, how canst thou search out the operation of the Divine Spirit? Christ here plays upon the analogica1 meaning of the word spirit. For first He takes spirit for wind; then He takes it as the Holy Spirit. For wind is the index and symbol of the Holy Ghost. This is clear from the 2d chapter of the Acts, when the Holy Spirit came down upon the Apostles as a " rushing mighty wind." 2. and more sublimely. S. Augustine, Nazianzen, S. Ambrose, S. Gregory, whom Toletus cites and follows, understand by spirit (the wind), the Holy Ghost. They expound thus, "The Holy Ghost bloweth where He willeth, and breathes His own influences of faith, repentance and grace into whomsoever He willeth." And thou hearest His voice (Vulg.), by the preaching of Myself and My preachers, say S. Augustine, Origen, Bede, and Rupertus. Or by voice, efficacy and effects are meant, says Ammon. But thou knowst not whence it cometh, or whither it goeth. Thou knowest not how He enters into a man, or how He returns, say Alcuin and Bede, because His nature is invisible. Again, thou knowest not how He leads believers to faith, nor how He draws the faithful to hope, charity, and the other virtues. Neither dost thou know how He regenerates men to be the sons of God, and leads them to the kingdom of God. Lastly, thou knowest not how He changes the soul of a man, renews and sanctifies it. Thou knowest not to what a height of perfection He can lead him who is born of Himself, says the Gloss.
3:8
So is every one, &c. The expression so in this sense does not denote comparison, but confirmation: meaning, "thus, entirely as I have said, is it with every creature who is born again in baptism of the Holy Ghost." It is a similar expression to that in Mark, So is the kingdom of God (Mar 4:26). There is an allusion to the ancient heroes who, impelled by the Spirit of God, wrought deeds of heroic virtue and fortitude. For when Samson did any mighty deed, it is said, "The Spirit of the Lord rushed upon him" (Vulg.) So also the Spirit is said to have clothed Gideon (Jdg 6:34, Vulg.) 3. Maldonatus understands the soul by spirit. "What marvel, O Nicodemus, if thou understandest not how a man can be regenerated by the Holy Ghost, when thou canst not understand how generated of that natural spirit by which he liveth. For the animal spirit bloweth where it listeth, i.e., it animates such bodies as it willeth, and makes them alive from the death. It willeth not all the things that men will, but only those which are so disposed that they can be animated by it." And thou hearest its voice: "thou hearest a man speaking, or a lion roaring. Thou also in some sense hearest the soul speak, by which means thou understandest that a man is alive, 'for the breath in our nostrils is smoke, and speech is a spark for moving our heart' (Wis 2:2). But thou knowest not whence it cometh, or whither it goeth, because thou art ignorant how the soul enters into the body, how it goeth out of the body, how it is produced, or what is its destiny. If therefore thou art ignorant of the spirit, i.e., the soul, which animates what body it willeth, and by it speaks, is born, and dies, knowing neither its generation, nor the way in which it comes and goes, what wonder that thou canst not understand the way of spiritual regeneration, whereby a Christian is born anew of the Spirit in baptism?" This meaning is new, but apposite and connected. It draws the argument from the natural generation of the soul to the supernatural generation of grace which is brought about by the power of the Holy Ghost. And it shows from the fact of the one being unsearchable how much more unsearchable must be the other. So in like manner most unsearchable are the things which God works in the soul which He illuminates by the rays of His light which He consoles, strengthens, inflows, and as it were transforms unto Himself. For as S. Dionysius says, Divine love causes ecstasy, so that a man feels not earthly good or ill, but being lifted up above them, all, he receives and tastes only the things of God.
3:9
Ver. 9. Nicodemus answered, &c. "For the animal man" (such as Nicodemus at that time was) "perceiveth not the things of the Spirit" (1Co 2:14). Just as rustics do not understand scholastic questions.
3:10
Ver. 10. Jesus answered, &c. It was thy duty, O Nicodemus, being a Rabbi, who teachest the Law and the Scriptures to the rest of the Israelites, to know and teach those very things. For these things which I have spoken concerning the regeneration of baptism are clearly foretold by Ezekiel (Eze 36:24): "I will pour clean water upon you, and ye shall be cleansed from all your iniquities, &c. And I will give you a new heart and a new spirit." The same things have been foretold by other prophets, and have been clearly explained by Me. Wherefore then art thou ignorant of them? In truth it is because thou art a Jew, and only comprehendest Judaic washings, and corporeal ceremonies: but as yet thou knowest not the mysteries of Christ, although they were foretold by the Prophets, because they are spiritual. But by degrees, under My teaching, thou shalt know them.
3:11
Ver. 11. Amen, Amen, &c. "The Divine mysteries of God, of the Holy Ghost, and His spiritual regeneration, which I declare unto thee, I know most truly and most certainly, because I, as God, have seen them by Divine knowledge, and as man by the Beatific Vision. Wherefore ye ought to believe My testimony; but the greater part of the Jews are unbelieving, and receive not My witness. Indeed, thou thyself dost not as yet believe, or thou wouldst not argue with Me about them." Christ tacitly exhorts Nicodemus not to scrutinise these mysteries by reason in order to understand them, but to view them by faith. Christ here speaks of Himself in the plural, We speak that we do know; because of the weight of the testimony which is wont to be afforded by more than one; and because He intimates that the Father and the Holy Ghost bore witness together with Him, for they spake by His mouth. For "in Him dwelt all the fulness of the Godhead bodily" (Col 2:9).
3:12
Ver. 12. If I have told you earthly things, &c. "If thou understandest not Divine things by means of the earthly similitudes of human generation of flesh and spirit, how wilt thou understand them, if I were to set them before thee without any figures? For this I might do, since I have seen them as they are in themselves, and beheld them with the eyes of the mind. But thine eyes would be blinded by such light as that, and couldst not look upon it. Wherefore I advise thee not to dispute with Me about them, but to believe them by simple faith." S. Chrysostom explains somewhat differently: thus, " earthly things " refer to earthly baptism, or that which is done on earth, or that which, in comparison with His own ineffable generation, He calls such. It means, If you do not understand My earthly baptism, how will you understand the Divine mysteries of the Holy Trinity, the eternal generation of the Word, the procession of the Holy Ghost? Do not therefore curiously inquire into those things, or dispute with Me about them, but simply believe Me, who am, as it were, a Divine Witness. Ver. 13. And no man hath ascended, &c. And is put instead of however. The meaning is, Ye do not believe Me, and yet no other person hath ascended into heaven, and there beheld the things which I declare, except Myself, who am God and man, and as God have come down to the earth that I might teach them to you. Christ raises the mind of Nicodemus so that he should not regard Him as only a man, but that in this man God lay hidden, who filleth heaven and earth, and therefore that he should have full faith in Him.
3:13
Ascended: so in the Greek, in the perfect tense. Wherefore this passage cannot be understood of Christ's future ascension into heaven. Besides, He says expressly that no one else but He hath ascended into heaven; by which He tacitly declares that He has been there, and has there beheld God and all the Divine mysteries. So Toletus. More subtilely Maldonatus. Christ, he says, as man, hath ascended into heaven, from the beginning of His Incarnation, not by the elevation of the Humanity into heaven, but by the communication of attributes, because being Incarnate, He was straightway, as man, in heaven, by means of that communication, and so is rightly said to have ascended into heaven. For as concerning God Incarnate in Christ, it is rightly said that God was born in time, was crucified, and died, because the Humanity which God assumed was born and died; so in turn, concerning the Man Christ, it is truly said this man was from eternity, this man is in heaven, because that Divinity which was in the same Person of Christ was from eternity, and is in heaven. Falsely, however, do the Ubiquitarian heretics maintain that the body of Christ is everywhere, because His Divinity is everywhere. For it is proper to His Divinity to be everywhere, but to His Humanity to be in a certain and determined place, circumscribed by limits. Save He who came down. From this Valentinus contended that Christ brought a body from heaven, and therefore did not receive one on earth of the Blessed Virgin. This is a heresy condemned by the Church. God therefore, or the Word, is said to have descended from heaven, by the figure of speech called catachresis. For God does not properly change His place, or descend. But He is said to have descended because He assumed human nature, and so seemed to men to have come down upon earth. S. Cyril in the Council of Ephesus gives the reason. "Because God the Word emptied Himself and was called the Son of Man, remaining still what He was, that is, God, it is as if He, reckoned with His own flesh, were said to have come down from heaven."
The Son of Man, &c. He explains what he has said. Christ hath ascended into heaven, who as God was from eternity in heaven for He is always in heaven, as its Maker and Ruler. The Son o Man therefore, that is, the Man Christ, is said to be in heaven by the communication of attributes, because His Divinity was in heaven, as I have said. Vers. 14 and 15. And as Moses, &c. Christ proceeds to instruct Nicodemus; (for as in the verses preceding He has taught him that He is God, so now He teaches him that He has been made man), that being crucified for man's redemption He will merit that every one who believeth in Him, and trusts for salvation to the merit of His death, shall obtain it. For thus Christ is wont, when speaking concerning Himself, to unite things human to things Divine, and things lowly to things glorious. As though He said, "Whosoever is bitten by the serpents of sins, let him look to Christ, and he shall have healing by the remission of sins," as Pope Adrian I. says in his first epistle to Charles the Great. The same proves that the use of images is lawful from this serpent. He adds, The figure afforded temporal life; the thing itself, of which it was the figure, life eternal." Christ refers to the history of the brazen serpent in the wilderness, which is given in the 21st chapter of Numbers. Upon this history S. Augustine comments as follows (de peccat. merit., lib. 1, c. 32). "The serpent lifted up is the death of Christ. By the serpent came death, for he persuaded man to sin. Now the Lord took upon His flesh, not the poison of the serpent, which is sin, but death, that there might be in the likeness of flesh the penalty of sin without its fault, that thus both the penalty and the fault might be done away." And Theophylact says, "In that brazen serpent was the appearance indeed of the noxious creature, but not its poison: so in Christ was the likeness of sinful flesh, but no sin." Most fully does S. Chrysostom draw out the analogies between the brazen serpent and Christ. He says, "Lest any one should say, 'How are those who believe in the Crucified One able to be saved, when he did not deliver Himself from death?'" He brings forward the ancient history. For if the Jews by looking at the image of a brazen serpent were freed from death, how much greater benefit will they enjoy who look to the Crucified Redeemer? For by the one the Jews escaped temporal death: by the other believers escape everlasting death. There the suspended serpent healed the wounds which the serpents had made: here Jesus, nailed to the cross, healed the wounds inflicted by the incorporeal serpent (the devil). There those who looked with their bodily eyes obtained the healing of the body: here those who look with their spiritual eyes obtain the remission of all their sins. There a serpent bit, and a serpent healed: here death destroyed, and death hath saved. In the one case the serpent which destroyed was full of poison, and delivered no one from poison. And in the other case the death which destroyeth had sin, as the serpent had poison: but the Lord's death was free from all sin, just as the brazen serpent had no poison. You see how the figure answers to the reality.
3:14
Lifted up: i.e., set up upon a lofty pole. The Hebrew in Numbers xxi. 9, adds al nes, i.e., upon a standard. This may have been a long spear with an ensign raised like a standard. For this was a type and figure of the standard of the cross of Christ, to which He Himself calls His faithful ones, like soldiers. This spear with the brazen serpent suspended from it Moses reared up upon the tabernacle, which was in the midst of the camp in the wilderness, and served the Hebrews in the room of a temple. So Justin, towards the end of his "Second Apology." By this was signified that the cross of Christ should be fixed in His temples, and adored by all the faithful as the standard and trophy of the Christian faith and religion. S. Chrysostom asks, Why did He not here say suspended rather than lifted up, or exalted? And he replies, "That it might neither give a sense of shame to His hearer, nor be different from the type." From all that has been said it will appear how foolish is Calvin's interpretation, that this lifting up of Christ is not His crucifixion, but the preaching of His Gospel.
3:20
That every one who believeth: and obeys His laws, or who believes in Him, not with a bare and unformed faith, but a faith formed by love. Hath eternal life, by grace, repentance, and good works, which Christ from the cross inspires for this end, that a man may deserve and attain to life, happiness, and eternal glory. Ver. 16. For God so loved, &c. This is said by way of anticipation, lest Nicodemus should object, "If thou art the Son of God, how will God suffer Thee to be suspended and exalted upon the cross?" Christ meets this by implying that God will permit it in order to show forth His burning love to men, which was typified by the serpent of brass, which is called in Hebrew saraph, which means fiery, and setting on fire. So S. Chry ostom and Theophylact. Observe that every word of Christ in this sentence has a great and special emphasis, in order to magnify to the utmost the love of God. For (i.) He says, So, with such vehemence, such excess of love. 2. Not a king, or an angel, loved, but God. 3. Loved, i e., first and as it were gratuitously; without merit, yea, even without desire on our part. 4. The world, His enemy, and under the sentence of damnation. 5. Gave not another man, not a. angel, not another world, but His Son; and that not an adopted Son, but His own Son; and again not one Son of many, but His only Son, His Only Begotten Son 6. He did not sell, or lend, but gave freely; and not to a kingdom and triumphs, but to death and the Cross. 7. Christ did not do it for Himself, to gain any advantage for Himself, but that He, the Creator, might give life to us His creatures by His own death, that by His humility He might exalt us, that by His emptying Himself He might heap upon us eternal glory, and an infinite weight of wealth and goodness. This is the love of God towards man, which the Apostle celebrates (Tit 3:5). You may say, it would have been greater love if God the Father had given Himself for us, and taken our flesh, than that He sent His Son. For he gives more who gives himself than he who sends another. But I reply that this is true of those who are of a different essence, but not of God: for the Father and the Son have the same Divine Essence, and are consubstantial. Wherefore the Father, in giving us His Son, with Him gave us His own Essence, than which nothing greater can exist, or be given. This gift of the Father was therefore the greatest possible, and infinite. So S. Cyril on this passage. You may further urge, God gave not His own Person, but His Essence only: and that He would have given more if He had given His Person also. I answer by denying the conclusion. 1. Because Person is God is in reality the same as Essence; for it adds nothing to His Essence except relatively, and the idea of distinction from the other Persons: also because the Person of the Son is as worthy a the Person of the Father. For all the three Divine Persons are co-equal in all things, as the Athanasian Creed saith. Besides, the Father in giving the Person of His Son, gave us also His own Person, as well as the Person of the Holy Ghost. Because the Father is in the Son, and both are in the Holy Ghost. And again the Son is in the Father, and the Holy Ghost in the Father and the Son, of which I will speak more fully on chapter xiv. 10. Moreover S. Thomas (3 part, qu. 3) gives several reasons why God the Father gave not proximately His own Person, but the Person of His Son; or why the Son alone took upon Him our flesh. Among which the primary is, because the Father willed to adopt us and our nature, and to make us His sons, and so heirs. For He made His Son to be our brother, that by Him we might become sons of God, and so heirs, as Christ here intimates. Ver. 17. For God sent not, &c. He confirms and intensifies the assertion of the infinite love of God to men, as proved by Christ's being crucified. For God might justly have sent His Son into the world to destroy it for its great wickedness. For this was what His justice demanded, but the infinite love of God overcame justice in that it bestowed the highest blessing upon the world, which deserved the utmost extremity of punishment, in giving it salvation through Him. Observe: the expression judge the world, as it is in the Vulgate, means to condemn, and destroy it in hell. It is opposed to the word saved. Hence S. Augustine observes that this was the end of Christ's Incarnation, that all men might be saved, and that He earnestly desired and willed this. Wherefore it is of themselves, through their own fault, and not Christ's, that many of them will be damned. He that believeth... is not judged, shall not be condemned, but saved. But he that believeth not is judged, i.e., is condemned already. For such an one manifestly condemns himself by his unbelief; for by it he cuts himself off from the very pathway and beginning of salvation, i.e., faith; because he hath not believed in the name, &c., Greek, ει̉ς όνομα, which means the same thing as believing on the Son of God Himself. For name is here put by metonymy for the thing named. "He shows," says S. Cyril, "how dreadful a crime unbelief is, because He is the Only Begotten Son of God. For by how much greater is the excellence of that which is despised, by so much will he who despises be liable to severer punishment. Especially, because such persons make God a liar, because they believe not the witness which God hath testified of His Son" (1Jo 5:10). Ver. 19. This is the judgment, &c. (Vulg.) Judgment, i.e., cause of judgment, or condemnation. This is the cause why those are already condemned who believe not on Me, because they have preferred darkness, and ignorance of God, and of what they ought to do, and their own pleasures and lusts and sins upon the earth, rather than light, that is, Christ, who hath brought the knowledge of God and salvation into the world. For light and darkness are the symbols of these things. Wherefore Bede says, He calls Himself the Light; sins He calls darkness. Moreover, light came into the world to arouse men, says the Gloss: to admonish them to know their evils, says S. Chrysostom. "For they themselves would not admit the light of truth and holiness, which He preached by His word and example." In like manner many at the present day become heretics that they may follow their carnal will, which heresy permits, but the faith forbids. Therefore to convert a heretic make use of this method: first persuade him to lead an honest life, moral, chaste, and holy. Thus will you the more easily bring him to the true faith. 2. Judgment might be taken thus, as signifying the condemnation and rejection of unbelievers, or the judgment wherewith they condemn themselves, in that they prefer darkness to light, that is, cupidity to sanctity, ignorance to knowledge, the devil to God. Wherefore Christ as it were says to such, "It is not I who judge thee, but thine own conscience which judges and condemns thee."
Ver. 20. For every one that doeth evil, Greek, φαυ̃λα, depraved and perverse things, &c. "Every one who does wickedly," says S. Cyril, "refuses the illumination of the light, not because he is ashamed of his wickedness, and repents, for if he did he would be saved, but because he prefers to be in ignorance of the better way, lest in his daily sins he should feel the stings of conscience." "For," as S. Chrysostom observes, "it marks those who still persevere in their wickedness, and are zealous to do evil to their last breath; who persevere in evil deeds, and always wallow in the mire of vice."
3:21
Ver. 21. But he that doeth... in God, i.e., according to God's will and law, and by His guidance, light, and help. The truth, i.e., practically by doing what is right and just, and pleasing to God. For as there is truth of the heart and mouth, so is there of deed, by which it comes to pass that an honest and holy work corresponds to the practical rule of reason and prudence, or virtue, and the will of God. Thus (Joh 8:43-44), it is said of Lucifer, he abode not in the truth, i.e., in equity, justice, and sanctity. So also the Apostle exhorts us to do the truth, i.e., what is truly good, and holy, and pleasing to God. The meaning is, he who does, i.e., who by the light and grace of God proposes and determines to do the truth, i.e., what is truly good and holy, cometh to the light, i.e., embraces My doctrine, and the Christian faith, that his works may be manifest that they are done in God, that they please God because they are done by His leading and guidance. And if they be otherwise, He will correct them, and amend them in accordance with the will of God. "He shows," says S. Chrysostom, "that none of those who are in error will submit to the truth, unless a man will first persuade himself to lead a correct life; and that no one will persist in unbelief unless he be wholly given up to wickedness." Thus far are the words of Christ to Nicodemus.
3:22
Ver. 22. After this, &c. This means that Jesus went from Jerusalem, a citizen of which Nicodemus appears to have been, to some other part of the land of Judea, because He would avoid the sects and enmities of the chief men of Jerusalem. So S. Chrysostom and others. As the former saith, "He was accustomed to come into the city at the solemn feasts, that He might publicly make known the doctrine of God: from thence He often retired to the river Jordan."
Baptized, not so much by Himself as by His disciples, as is said in iv. 2. Yet He first Himself baptized there. He baptized by others for several reasons 1. To show that His baptism was different from that of John. For the latter was conferred by John alone; but Christ's baptism was conferred by others also, His disciples, Christ in them and by them working Mightily. 2. To show that the authority, power, and continuance of His baptism were to extend through all succeeding ages. So SS. Augustine and Cyril. 3. Because He Himself was occupied in the greater works of teaching, healing the sick, and working miracles. Moreover, when the disciples of Christ baptized, they were not yet apostles. For they were made apostles after John's imprisonment. But those things happened before it, as is evident from verse 24. These disciples therefore were not yet apostles, nor even priests, for they were afterwards created priests by Christ at His Last Supper. Wherefore it is an error to say, as S. Chrysostom and Tertullian do (de Bapt. c. 2), that Christ did not baptize, because before His death baptism had not the power of remitting sins, and conferring the Holy Ghost; therefore that the disciples of Christ thus baptized with John's baptism, not Christ's. S. Chrysostom says, "Both baptisms, viz., that of John and that of the disciples of Christ, were devoid of the Spirit. They both had the same object in view, which was to gain disciples to Christ." That there was no excellence in either the baptism of the one or the other, he argues from the words in the 7th chapter, The Spirit was not yet give, because Jesus was not yet glorified. But I will show that this is not the meaning in the proper place. Let us add S. Leo (Epist. 4, ad Episc. Sicil., c. 2). "Properly, in the death of the Crucified, and in His resurrection from the dead, the virtue of baptism makes a new creature out of the old, that both the death and the life of Christ should be wrought in them that are born again, as the blessed Apostle Paul says, 'Know ye not that as many of us as are baptized into Christ, have been baptized into his death?'" But S. Paul's meaning is different, as I have said on the passage, and so, as I think, is S. Leo's. For before His death Christ remitted sins to the paralytic, and also to Mary Magdalene, and filled her with the spirit of charity: and that by His word only, without a sacrament. For this forgiveness derived its justifying power from the merits of Christ both present and to come: and especially from His death, which He had already undertaken to suffer, and had offered Himself to God the Father to he a victim for the salvation of men. Wherefore, as the Eucharist instituted before the death of Christ sanctified the apostles, so also did baptism. Thus at length S. Augustine in this passage (Tract. 15). In like manner it is not very probable what D. Soto thinks, that the disciples here used as the form in baptism, I baptize thee in the name of Jesus Christ, whereas after His resurrection they said, I baptize thee in the name of the Father and of the Son and of the Holy Ghost. This is improbable, because in so doing Christ would have changed the form of baptism, and in so doing He would have instituted two baptisms. Besides, it is not probable that Christ baptized in His own name when He Himself baptized His apostles. Moreover, Euthymius says that the belief of the most ancient Fathers was, that Christ Himself baptized the Blessed Virgin and S. Peter. Evodius, S. Peter's successor in the see of Antioch, says in his treatise called Lumen, or The Light, that Christ with His own hands baptized Andrew, John, and James, and that they baptized the rest of the apostles.
3:23
Ver. 23. Now John, &c. Ænnon, or Ennon, was a town on the banks of the Jordan, eight miles from Bethshan, which was afterwards, from its occupation by the Scythians, called Seythopolis. Ænnon is derived from the Hebrew ain, or an, a well or fountain, because, as it is said, there was much water there.
Near to Salim. There were two Salims, or Salems; one which was afterwards called Jerusalem, the other near Seythopolis, which was called, in S. Jerome's time, Salumius, as he tells us in his Locis Hebraicis. Salem means in Hebrew, health, peace, perfection. For these penitents received from John, being transmitted to Christ, who baptized not far from John. There was much water there. From this we may gather that John baptized so as not only to lave the head, for which only a moderate quantity of water was needed, but the whole body.
3:24
Ver. 24. For John had not yet been sent (Vulg. missus, Greek cast) into prison. This implies, says S. Chrysostom, that John baptized up to the time of his being cast into prison. For until his death he persevered in the office for which God hath sent him, namely, that by baptizing and preaching he might prepare the way for Christ. And when he had done this superabundantly, God allowed him to be cast into prison, that he might give way to Christ, and send all his disciples to Christ as in fact he did. The Evangelist adds this verse to show that he was supplying the history of all the preceding events, and adding them to the narratives of the other Evangelists, who began from the imprisonment of John.
3:25
Now there arose, &c.The Greek for now is ούν, therefore. Because indeed John baptized with Jesus, since John preceded, there arose a question, that is, a strife and controversy, from John's disciples. This they raised out of zeal for the honour and authority of their master John, lest he, through the baptism given by Jesus, should be little thought of. For many were flocking to Jesus, John himself sending them, preferring Jesus to himself. With the Jews, i.e., those following Jesus. The Complutensian Version has the word in the singular, μετά Ιουδαίου, with a Jew. The Syriac has, between a disciple of John and a Jew, a reading which is followed and commented on by S. Chrysostom, Nonnus, Theophylact, and Euthymius. But the Latins, and of the Greeks S. Cyril, read with the Jews, in the plural. It may be that one raised the strife, and that, as usual, many took part in it. About purifying, i.e., about the baptism of John and Jesus, whether of the twain were the better, and had greater purifying and sanctifying efficacy. "For the Jew," says Theophylact, "preferred the baptism of the disciples of Christ, but the disciples of John the baptism of their master," in that he had first baptized many, and even Jesus Himself, as it were a disciple. But the disciples of Jesus replied that He did many miracles, but that John did none. They added that John himself preferred Jesus to himself, and said that He was the Christ. So S. Augustine and others.
3:26
Ver. 26. And they came, &c. Who was with thee beyond Jordan: viz., Jesus, who came to thee to be baptized. He now ungratefully makes Himself equal to thee, and usurps thine office of baptizing. You ought therefore to restrain Him; otherwise all will flock from thee to Him, to thy shame as well as ours. Thus Euthymius, "He exercises thine own office against thee, and seizes on thy renown." Wishing further to exasperate John, they added, All men leave thee, and go to Him.
3:27
Ver. 27. John answered, &c. He openly repressed the ambition and quarrelsomeness of His disciples. Yea, he declares openly that the right is with Christ. He prefers Him to himself, and gives fresh and ample testimony that He is the Messias. "I cannot without the greatest presumption, pride, and ingratitude take a higher rank, or authority, than God has given me. And I will not do so. What then do you wish? That I should invade the office of Messiah, and take it from Jesus? God forbid. For if I attempted to do so, God would justly deprive me of my own office and dignity. You know that common Syrian proverb of ours, The camel demanding horns lost his ears. Far be it from me therefore that I should prefer myself to Jesus, or arrogate the name and dignity of Messias. For God has given this to Jesus, not to me. God has given me enough, and more than enough, in making me His forerunner. Contented with that I will live and die, and yield gladly all other things to Jesus my Lord." So S. Augustine, Bede, and others.
3:28
Ver. 28. Ye yourselves bear me witness, &c. That I said I went before Him, that as His forerunner, minister, and herald, I should precede His advent. "You know that I have always professed that I am not the Christ, but His forerunner. Why then do you urge me to revoke what I have said, and prefer myself to Jesus, and steal away from Him the name of Christ? Truly this would be intolerable pride, inconsistency, and blasphemy. Suffer me then to live contented with my office, and with me prepare His way, and follow and serve Him the Messias, both your and my Lord and God."
3:29
Ver. 29. He that hath the bride, &c. "Jesus Christ by His Incarnation hath betrothed unto Himself the Church, which is the whole company of believing people; and God hath given her to Him as a bride to a bridegroom. Jesus therefore is the true husband of the Church, a husband which must be received, and loved, and worshipped in the highest degree by all who believe. What wonder then if all the people leave me and flock to Him? For I am not the bridegroom, but Christ's, the Bridegroom's, friend. Wherefore I greatly rejoice that I should be counted worthy of so great a ministry, that I should be the paranymph of the Bridegroom, and that I should convey the bride, that is, the faithful, to Him, that all may acknowledge, love, and reverence Him as the Messias, and look for all grace and glory from Him, as the Head and Prince of the whole Church." This is an allusion to paranymphs, who were the most intimate and familiar friends of the bridegroom, insomuch that, all others being excluded, they were admitted to the bridegroom's nuptial chamber. Observe that John in the first chapter calls himself the servant of Jesus, and declares that he was not worthy to unloose His sandals. But here he calls himself His friend. For this is the condescension of Jesus, our God, that He calls, and adopts His faithful servants to be His friends, yea, and His sons. John here calls himself a friend rather than a servant, because the servants of heroes often envy their felicity, but their friends never, - but rather promote it, and rejoice and exult in it. The meaning is, "I, John, for this reason do not grieve, nor envy Jesus, that all the people flock to Him, because I am His intimate friend, and love Him above all things. It has ever been my great object to draw the people from myself to Him, as a bride to her bridegroom." So S. Chrysostom. Let all true teachers, pastors, and preachers do the same, and not seek to draw, or attract, the faithful to themselves, but to Christ.
He who standeth, &c. "I, John, stand at Christ the Bridegroom's side as His attendant, and in silence hear his voice, as He lovingly converses with His bride. I do not covet the bride for myself, but I rejoice unspeakably that I am counted worthy to hear His voice." John here intimates that he was about to be put to silence; that having fulfilled his office, he must cease from preaching and baptizing, and give place to Christ, that his own course being, as it were, finished, he must hand on the lamp to Him, which happened shortly afterwards, when Herod cast him into prison.
This my joy, &c. "I began to rejoice when I knew by the revelation of God that the advent of Christ was at hand. I rejoiced still more when I saw and heard Him present. But when I perceived all the people flocking to Him, then my joy was fulfilled and perfected. For by His grace alone I have preached and baptized, and passed my whole life."
3:30
Ver. 30. He must increase, viz., by the flocking of the people to Him, by the abundance and glory of His miracles, in adoration and worship, that the whole world may love and worship Him as Christ. So S. Cyril, to whom listen. "So long as the profundity of the æther is obscured by the shades of night, every one speaks with the greatest admiration of the morning star, as it shines with the full glory of its golden splendour. But when the sun is seen to hasten to his rising, and when his light somewhat illumines this our earth, the day star yields gradually to the greater luminary, and the words of John might not improperly he applied, He must increase, but I must decrease." Likewise S. Chrysostom says "Christ increases in that He by degrees manifests Himself by signs and miracles: not because He makes increase in virtue, - God forbid; for this would be the madness of Nestorius."
But I must decrease: not in virtue, wisdom, or merit. For in these John constantly increased until he received the crown of martyrdom, but as regarded the honour which he received in the people flocking to him. "I have fulfilled my office, now I will cease," as S. Chrysostom says of him. As a symbol of this, John was born shortly after the summer solstice, when the days begin to decrease; but Christ was born shortly after the winter solstice, when the days being at the shortest, begin to increase, as S. Chrysostom remarks, (Hom. de Nativ.), and others.
3:31
He who is from above, &c. He gives the reason why Jesus must increase; because He was from above, from heaven, out of the bosom of the Father, as the Only Begotten Son of God. Wherefore He is above all, not only me, John, but far above all angels and creatures whatsoever, forasmuch as He is the Creator and the Lord of all, and so by all to be worshipped and adored.
3:32
Ver. 32. He that is of the earth, &c. John prefers Christ to himself, as what is heavenly to what is earthly. As much therefore as heaven is higher than the earth, so greatly is Christ superior to John, according to the words, "The first man is of the earth, earthy; the second man is of the heaven, heavenly" (1Co 15:47, Vulg.) The meaning is, 'He that is born of the earth, as I John am formed from it, as Adam was, he is earthy, and of the earth he speaketh, i.e., of earthly things. Now this was true of John (1.) if you have regard to his bare nature, as apart from the grace and calling of God. For apart from that, John was only earthy, and savoured of the earth. "For if thou hast heard anything Divine from John, it is of Him who gave him the light, not of him who only received the light," as S. Augustine says. 2. It is true if John be compared with Christ, whose origin, nature, and spirit are far loftier than those of John, for they are plainly heavenly and Divine, and consequently altogether efficacious for influencing the minds of men as He willed. And this Christ did by His grace, which He breathed inwardly into the souls of those who heard Him.
And what He (i.e., Christ) hath seen, &c. This is by catachresis, for in things Divine, to see and hear mean the same as to know. But to see signifies the evidence of the things that are known: to hear, their source, because indeed He had received all these things, as knowledge, and the fulness of wisdom, together with the Divine Essence, from the Father. No one receiveth: i.e., hyperbolically, for few receive. For although many flocked to Jesus, yet in comparison with those who stayed at home, and neglected the preaching of Jesus, they were but few. And even amongst those few, some believed, and some believed not, such as the scribes and Pharisees. John refers to his own disciples, say S. Chrysostom and Euthymius because few of the Jews came to him, and fewer still believed. Ver. 35. He that hath received, or that receiveth His testimony (by believing), hath signed (Vulg.), &c. For the Vulgate signavit the Greek has ε̉σφζάγισεν, or hath marked, and sighed with a seal. He who receives Christ's testimony, and believes in Him, testifies by so doing, and as it were attaches a seal to his profession of faith, that God the Father is true, who by His Son, as by His own mouth, speaks things most true and Divine. For the Son heard them, and received them from the Father. Or, as S. Cyril says, such an one testifies that God the Son is true, who declares these very things. He who believes in God and in His Son gives great honour to God, because by his belief he professes that God is true, yea, primal and infallible Truth. On the contrary, he that believeth not greatly dishonours God, because in reality he makes Him out false, which is the highest possible contempt and blasphemy of God. S. John says in his Epistle (1Jn 5:10-11), "He that believeth on the Son of God hath the witness in himself: he that believeth not God, hath made Him a liar; because he believeth not the record that God gave of His Son. And this is the record, that God hath given to us eternal life, and this life is in His Son." Alcuin explains somewhat differently. He hath sealed, i.e., he hath put a sign, as it were something peculiar and especial, in his heart, that this is the true God, who hath been sent for the salvation of the human race. Moreover, God is said to sign and seal His words and His oracles when He confirms them by miracles; but man is said to sign and seal these same words of God when he believes them to be true. Faith therefore is the seal by which we attest the words of God.
3:34
Ver. 34. For whom God hath sent, &c. He proves what he has said, that he who believes in Jesus Christ signs and testifies by the seal of his faith that God is true, because Jesus whom God sent from heaven to earth, that incarnate in our flesh He might teach and save men - Jesus, I say, speaks not His own words but the words of God who sent Him. The words of Jesus are the words of God the Father, for He gave them to Him. Wherefore he who believes in Jesus, the same believes in God the Father. For God sent Jesus, and they are the words of God which Jesus speaks. So Euthymius. Giveth not the Spirit, i.e., the gifts of the Spirit. He saith giveth not hath given, because what God once for all hath given to Christ, the same He ever giveth by conservation and continual influx. For conservation means nothing else but the continuation of a thing created, and as it were continuous creation. The meaning is, Jesus being sent by God declares and preaches the words of God, and all the Divine mysteries, because God communicates these to Him without measure, and as it were in an infinite degree. God is not so poor, or parsimonious, that He has a certain measure of the Spirit, than which He cannot give a greater. For there are in God infinite riches of the Spirit, which He gives and communicates to Jesus, who is His own Son. "Wherefore although you, O my disciples, behold in me John, your master, great power and efficacy of the Divine Spirit in preaching, know ye that in Jesus there is far greater, yea, that in Him is the whole fulness of the Spirit; in Jesus, I say, both as God and man." For in that He is God, "He possesseth the Spirit substantialiter," says S. Cyril. In that He is man, "in Him dwelleth all the fulness of the Godhead bodily" (Col 2:9). And "in Him are hid all the treasures of wisdom and knowledge" (Col 2:3). As S. Augustine says, "To men He giveth by measure; to the Only Begotten Son He giveth not by measure." You will say, Does then Christ as man receive the Spirit and grace in an absolutely infinite manner? I answer, No, for this would be impossible; nor would the created and finite soul of Christ be capable of it. The Spirit therefore is said to be given without measure unto Him, because God most abundantly communicated unto Him all His graces and all His gifts, as being the Head of the Church. And those gifts He imparts to faithful men, that is, His members, in a certain measure, according to His good pleasure. For though it were so that the faithful were without measure and number, but in succession innumerable, yet would Christ as the Head over all cause His Spirit and His grace to flow into them as His members. Hear what S. Jerome says on the 11th chapter of Isaiah: "Upon this flower which suddenly ariseth from the stem and root of Jesse through Mary the Virgin, the Spirit of the Lord shall rest. For God was pleased that in Him should dwell all the fulness of the Godhead bodily, by no means partially, as in all the rest of the saints, but according to the Gospel of the Nazarenes, which is read by them in the Hebrew tongue, 'All the fountain of the Holy Ghost shall descend upon Him.'" Wherefore whatsoever Jesus doeth, or saith, that is holy, that is spiritual, that is Divine. For He is wholly possessed by the Holy Spirit. The Holy Spirit rules, guides, moves Him. He puts into His heart and mouth words to speak. He works and performs the miracles by which He confirms His words. Wherefore he who receives Him, and believes in Him, receives God the Father and the Holy Ghost. It was different with John the Baptist and the Prophets. For they were not so possessed by the Holy Ghost but that they might do and say many things by their own proper spirit, and both be deceived and deceive. So Nathan the Prophet was in error when he told David, as from God's mouth, to build the Temple (1Sa 7:3).
3:35
Ver. 35. The Father loveth, &c. As God the Father loveth the Son without measure, so He giveth all things into His hand, that is, at His disposal and power without measure. All things, both corporeal and spiritual: all things, both in heaven and earth, and consequently all the gifts of the Holy Ghost, that He may bestow them upon those who believe in Him, according to His own good pleasure. Again, all things, that is, every right which the Holy Trinity has over men and things created, this He hath given to the Son, not only as He is God, but as He is man, that He may do with them whatsoever He willeth. Hear Euthymius, "As God had all things (for all things were made by Him), this possession also hath He given to Him (Christ) as He is man. In a suitable manner it hath been said, 'He loveth, and He hath given,' as is said among men. For fathers are wont to love their sons, and to give them what is theirs."
3:36
Ver. 36. He that believeth, &c. Hath, in hope and of right, as in the root and seed, but not yet in deed and fruit, nor even actually. He hath faith and grace, which give him the right to glory. But it is grace begun in the spiritual knowledge and love of God, which will be perfected after death in heaven. As it is said (Joh 17:3), This is life eternal (the way and commencement of life), that they may know Thee, the only true God, and Jesus Christ whom Thou hast sent
But he that believeth not, &c., shall not see, i.e., shall not enjoy. Wrath of God abideth, the vengeance of God, and hell, shall eternally punish him. Hear Cyril, " They shall not see life, i.e., not even as far as the bare sight of it pertains, shall they be able to attain to the life of the saints. They shall not taste of those joys, they shall not see that true life. They shall be tormented with sufferings worse than any kind of death, and only retain their souls in their bodies through the sense of pain."
3:1
Supra ostendit Evangelista virtutem Christi quantum ad mutationem naturae; hic vero ostendit eam quantum ad reformationem gratiae, de qua principaliter intendit. Reformatio autem gratiae fit per spiritualem generationem, et per beneficiorum regeneratis collationem. Primo ergo tractat de spirituali generatione; secundo de beneficiorum spiritualium regeneratis divinitus collatione; et hoc in V cap. ibi post haec erat dies festus Iudaeorum et cetera. Circa primum duo facit. Primo agit de spirituali regeneratione quantum ad Iudaeos; secundo de propagatione fructuum huius regenerationis etiam quantum ad externas nationes. Et hoc in IV cap. ibi ut ergo cognovit Iesus, quia audierunt Pharisaei et cetera. Circa primum duo facit. Primo manifestat spiritualem regenerationem verbis; secundo implet eam factis, ibi post haec venit Iesus, et discipuli eius in terram Iudaeam et cetera. Circa primum tria facit. Primo ostendit spiritualis regenerationis necessitatem; secundo eius qualitatem, ibi dicit ad eum Nicodemus: quomodo potest homo nasci, cum sit senex? Tertio eius modum et rationem, ibi respondit ad eum Nicodemus, et dixit ei: quomodo possunt haec fieri? Circa primum duo facit. Primo ostendit demonstrandae necessitatis occasionem; secundo necessitatem huius regenerationis, ibi respondit Iesus, et dixit ei: amen, amen dico tibi et cetera. Occasio autem huius necessitatis inducitur ex Nicodemo; et ideo dicit erat autem homo ex Pharisaeis, Nicodemus nomine et cetera. Quem describit ex persona, ex tempore, et ex confessione ipsius. Ex persona quidem describitur quantum ad tria. Scilicet quantum ad religionem, quia Pharisaeus; unde dicit erat homo ex Pharisaeis. Duplex namque secta erat apud Iudaeos, scilicet Pharisaeorum et Sadducaeorum. Sed Pharisaei magis conveniebant nobiscum in opinionibus, quia credebant resurrectionem et dicebant esse creaturas aliquas spirituales. Sadducaei vero magis discordabant, quia nec resurrectionem futuram, nec spiritum esse credebant. Et dicebantur isti Pharisaei, quasi ab aliis divisi. Et quia opinio eorum probabilior erat, et magis propinqua veritati, ideo Nicodemus facilius conversus est ad Christum. Act. XXVI, 5: secundum certissimam sectam religionis nostrae et cetera. Item quantum ad nomen, cum dicit Nicodemus nomine: quod interpretatur victor, seu victoria populi, per quem significantur illi qui ex Iudaeis ad Christum conversi, fide vicerunt mundum. I Io. ult., 4: haec est victoria, quae vincit mundum, fides nostra. Item tertio, quantum ad dignitatem; unde dicit princeps Iudaeorum. A principio namque licet dominus non elegerit sapientes, potentes, aut nobiles, ne virtus fidei sapientiae et potentiae humanae attribueretur ut dicitur I Cor. I, 26: non multi sapientes, secundum carnem, non multi potentes, non multi nobiles, sed quae stulta sunt mundi eligit Deus, voluit tamen aliquos sapientes et potentes a principio ad se convertere, ne si doctrina sua solum ab ignobilibus et insipientibus reciperetur, haberetur contemptui, et ne credentium multitudo potius attribueretur rusticitati, et insipientiae conversorum, quam virtuti fidei. Nihilominus tamen voluit istos nobiles et potentes non multos esse ad eum conversos, ne ut dictum est humanae potentiae, aut sapientiae ascriberetur. Et ideo dicitur Io. XII, 42, quod aliqui ex principibus crediderunt in eum: inter quos fuit iste Nicodemus; Ps. XLVI, 10: principes populorum congregati sunt.
3:2
Ex tempore vero describit eum, cum dicit hic venit ad Iesum nocte et cetera. Circa quod sciendum est, quod qualitas temporis consuevit in Scriptura describi circa aliquos, ad insinuandam cognitionem mentis, seu conditionem actionis eorum. Describitur autem hic tempus istud obscurum, unde dicit venit nocte. Nox enim obscura est, et competebat qualitati affectus Nicodemi, qui non cum securitate et libera propalatione, sed cum timore ad Iesum veniebat; nam erat de illis principibus, de quibus dicitur Io. XII, 42 quod crediderunt in eum; sed propter Pharisaeos non confitebantur, ut de synagoga non eiicerentur. Non enim perfecte diligebant; unde subditur: dilexerunt enim magis gloriam hominum quam gloriam Dei. Competit etiam nox eius ignorantiae, et imperfectae cognitioni, quam iste habebat de Christo; Rom. XIII, 12: nox praecessit etc.; Ps. LXXXI, 5: nescierunt, neque intellexerunt, in tenebris ambulant. Ex confessione vero describitur, cum subdit et dixit ei: Rabbi, scimus quia a Deo venisti magister. Ubi confitetur Christi officium in docendo, cum dicit Rabbi, etc. et eius potestatem in agendo, ibi nemo enim potest haec signa facere quae tu facis, nisi fuerit Deus cum eo. Et quidem in utroque verum dicit, licet parum confessus est. Verum enim est quod vocat eum Rabbi, idest magister, quia, ut dicitur infra XIII, 13: vos vocatis me magister, et domine, et bene dicitis, sum etenim. Legerat enim Nicodemus quod scriptum est Ioel II, 23: filii Sion, exultate, et laetamini in domino Deo vestro, quia dedit vobis doctorem iustitiae. Sed parum dicit, quia dicit eum a Deo venisse magistrum sed tacet eum Deum esse. Nam venire a Deo magister, commune est omnibus bonis praelatis, Ier. III, 15, et dabo vobis pastores iuxta cor meum; et pascent vos scientia, et doctrina; unde hoc non est singulare Christo: quamquam aliter doceant homines, aliter Christus. Alii enim magistri docent tantum exterius, sed Christus etiam interius, quia, ut dicitur supra I, 9, erat lux vera, quae illuminat omnem hominem: et ideo ipse solus dat sapientiam; Lc. XXI, 15: ego dabo vobis os et sapientiam. Et hoc nullus purus homo dicere potest. Potestatem vero confitetur ex signis visis, quasi dicat: credo quod a Deo venisti magister, quia nemo potest haec signa facere. Et verum dicit, quia signa quae Christus fecit, non possunt fieri nisi divinitus, et quia Deus cum eo erat; infra VIII, v. 29: qui me misit, mecum est. Sed parum dicit, quia credebat quod Christus non propria potestate signa faceret, quasi indigens extranea virtute, ac si Deus non esset cum eo per unitatem essentiae, sed per infusionem gratiae solum. Quod quidem falsum est, quia non extranea virtute, sed propria, signa faciebat: nam eadem est potestas Dei et Christi. Simile est quod dicit mulier Eliae, III Reg. XVII, 24: in hoc facto cognovi quoniam vir Dei es tu. Consequenter cum dicit respondit Iesus, et dixit ei etc. ponit necessitatem spiritualis regenerationis provenientem ex ignorantia Nicodemi. Et ideo dicit amen, amen. Ubi notandum est, quod haec dictio amen est Hebraea, qua frequenter Christus usus est: unde ob eius reverentiam nullus translator, tam Graecorum quam Latinorum, transferre voluit. Et quandoque quidem significat idem quod verum, aut idem quod vere; quandoque vero idem quod fiat. Unde in Ps. LXXI, LXXXVIII et CVI, ubi nos habemus, fiat, in Hebraeo est amen, amen. Sed hanc dictionem solus Ioannes Evangelista ingeminat inter Evangelistas. Cuius ratio est, quia alii Evangelistae ea principaliter tradunt quae ad humanitatem Christi pertinent: ad quae, cum facilius credibilia sint, minor assertio necessaria erat; Ioannes vero ea quae ad divinitatem Christi pertinent, principaliter tractat, quae, cum occulta sint, et a cognitione hominum remota, maiori assertione indigebant. Deinde attendendum est, quod haec responsio Christi videtur omnino inconsona propositis a Nicodemo, nisi diligenter consideretur. Quomodo namque convenire videtur quod dixit Nicodemus Rabbi, scimus quia a Deo venisti, cum hoc quod respondit dominus nisi quis renatus fuerit denuo, non potest videre regnum Dei? Sed notandum, sicut iam dictum est, quod Nicodemus imperfectam opinionem habens de Christo, confitebatur eum magistrum et haec signa facere tamquam hominem purum. Vult ergo ei dominus ostendere, quomodo ad altiorem cognitionem de ipso posset pervenire. Et quidem poterat de hoc dominus disputare; sed quia hoc fuisset versum in contentionem, cuius contrarium de eo scriptum est Is. XLII, 2: non contendet, ideo cum mansuetudine voluit eum ad veram cognitionem perducere, quasi diceret: non mirum si me purum hominem credis, quia illa secreta divinitatis non potest aliquis scire, nisi adeptus fuerit spiritualem regenerationem.
3:3
Et hoc est quod dicit nisi quis natus fuerit denuo, non potest videre regnum Dei. Ubi sciendum, quod cum visio sit actus vitae, secundum diversas vitas, diversae sunt visiones. Nam est quaedam vita carnalis, qua communiter omnia alia vivunt, et haec habet carnalem visionem, seu cognitionem. Est et vita spiritualis, qua homo conformatur Deo et spiritibus sanctis, et haec habet spiritualem visionem. Secundum carnalem quidem spiritualia videri non possunt; I Cor. c. II, 14: animalis homo non percipit ea quae sunt spiritus Dei, sed percipiuntur visione spirituali; unde ibidem subditur quae Dei sunt, nemo novit nisi spiritus Dei. Spiritus autem est qui regenerat; unde apostolus Rom. VIII, v. 15: non accepistis spiritum servitutis iterum in timore; sed accepistis spiritum adoptionis. Et hunc quidem spiritum per regenerationem spiritualem accipimus. Ad Tit. III, 5: salvos nos fecit per lavacrum regenerationis spiritus sancti. Si ergo visio spiritualis non est nisi per spiritum sanctum, et spiritus sanctus infunditur nobis per lavacrum regenerationis spiritualis: ergo non possumus videre regnum Dei, nisi per lavacrum regenerationis, et ideo dicit nisi quis renatus fuerit ex aqua et spiritu sancto, non potest introire in regnum Dei. Quasi dicat: non est mirum si non vides regnum Dei, quia nullus illud videre potest nisi accipiat spiritum sanctum, per quem renascitur in filium Dei. Ad regnum autem non solum pertinet regale solium, sed etiam quae sunt ad regni gubernationem, scilicet regia dignitas, beneficia gratiarum et via iustitiae, qua solidatur regnum, et ideo dicit non potest videre regnum Dei, idest gloriam et dignitatem Dei, idest mysteria salutis aeternae, quae per fidei iustitiam inspiciuntur; Rom. XIV, 17: regnum Dei non est esca et potus. In veteri autem lege fuit quaedam regeneratio spiritualis, sed imperfecta et figuralis; I Cor. X, 2: omnes in Moyse baptizati sunt, in nube et in mari; idest, in figura Baptismum acceperunt. Et ideo mysteria regni Dei videbant quidem, sed figuraliter tantum; Hebr. c. XI, 13: a longe aspicientes. In nova vero lege est manifesta regeneratio spiritualis, sed tamen est imperfecta, quia renovamur interius tantum per gratiam, sed non exterius per incorruptionem; II Cor. IV, 16: licet is qui foris est noster homo corrumpatur, tamen is qui intus est renovatur de die in diem. Et ideo videmus regnum Dei et mysteria salutis aeternae, sed imperfecte, quia, ut dicitur I Cor. XIII, 12, videmus nunc per speculum in aenigmate et cetera. In patria vero est perfecta regeneratio, quia renovabimur interius et exterius. Et ideo regnum Dei perfectissime videbimus; unde I Cor. XIII, 12: tunc autem videbimus facie ad faciem; et I Io. III, 2: cum apparuerit, similes ei erimus, quia videbimus eum sicuti est. Patet ergo quod sicut visionem corporalem non habet quis nisi natus, ita nec spiritualem habere potest nisi renatus. Et secundum triplicem regenerationem est triplex modus visionis. Nota autem, quod in Graeco non habetur denuo, sed anothe, idest desuper, quod Hieronymus transtulit denuo, ut scilicet importet additionem. Et sic Hieronymus intellexit dicens nisi renatus fuerit denuo; quasi dicat: nisi renatus iterato per supernaturalem generationem. Chrysostomus autem dicit, nasci desuper, esse proprium filii Dei, quia ipse solus natus est desuper; infra (hoc cap.) qui desursum venit, super omnes est. Et dicitur Christus nasci desuper quantum ad tempus (ut ita liceat loqui) quia ab aeterno genitus; Ps. CIX, v. 3: ante Luciferum genui te. Et quantum ad generationis principium, quia a patre caelesti; infra VI, 38: descendi, non ut faciam voluntatem meam, sed eius qui misit me. Quia ergo nostra regeneratio est ad similitudinem filii Dei, secundum illud Rom. VIII, v. 29: quos praescivit conformes fieri imaginis filii sui, ideo, quia illa generatio superna est, et nostra generatio desuper est, quantum ad tempus, per aeternam praedestinationem, Eph. I, 4: elegit nos in ipso ante mundi constitutionem, et quantum ad donum Dei, infra VI, 44: nemo potest venire ad me, nisi pater qui misit me, traxerit eum. Eph. II, 5: gratia Dei salvati estis et cetera. Consequenter cum dicit dicit ad eum Nicodemus etc., ponit modum, et rationem huius spiritualis regenerationis: et circa hoc primo ponitur dubitatio Nicodemi; secundo responsio Christi respondit Iesus: amen, amen dico tibi et cetera. Circa primum sciendum est, quod, sicut dicitur I Cor. II, 14, animalis homo non percipit ea quae sunt spiritus Dei, et ideo, quia Nicodemus carnalis adhuc et animalis erat, non potuit quae dicebantur, nisi carnaliter intelligere. Et ideo ea quae dominus dixerat de regeneratione spirituali, ipse de regeneratione carnali intelligebat. Et hoc est quod dicit quomodo potest homo nasci, cum sit senex? Ubi, secundum Chrysostomum, sciendum est, quod Nicodemus voluit obiicere contra verba salvatoris. Sed tamen obiectio eius derisibilis est, quia Christus loquitur de regeneratione spirituali, hic autem obiicit de carnali. Similiter omnes rationes inductae ad impugnandum ea quae sunt fidei, derisibiles sunt, quia non sunt secundum intentionem sacrae Scripturae. Obiicit autem Nicodemus contra verba domini dupliciter, secundum quod dupliciter videbatur dictum domini impossibile, scilicet quod homo denuo renascatur. Uno modo scilicet propter irreversibilitatem humanae vitae: nam a senectute non potest homo redire ad pueritiam. Unde dicitur Iob XVI, v. 23: semitam, scilicet vitam praesentem, per quam non revertar, ambulo. Et secundum hoc dicit quomodo potest homo nasci, cum sit senex? Quasi dicat: numquid iterum efficietur puer ut renascatur? Iob VII, 10: non revertetur ultra in domum suam, neque cognoscet eum amplius locus eius. Secundo ex modo carnalis generationis: nam homo in principio cum generatur est in parva quantitate, ita ut possit eum uterus maternus capere; postmodum vero, cum iam natus est, ad continua crementa paulatim perducitur, ita ut non possit in materno utero contineri.
3:4
Et ideo dicit numquid potest in ventrem matris suae iterato introire, et renasci? Quasi dicat, non, quia non capit eum venter. Sed haec locum non habent in generatione spirituali, quia homo, quantumcumque per peccatum spiritualiter inveteratus, secundum illud Ps. XXXI, 3: quoniam tacui, inveteraverunt omnia ossa mea, potest per auxilium gratiae divinae ad novitatem venire, secundum illud Ps. CII, 5: renovabitur ut aquilae iuventus tua. Potest, et quantumcumque magnus, in uterum spiritualem, scilicet Ecclesiae, per sacramentum Baptismi introire. Quis autem sit uterus spiritualis, manifestum est; alias numquam diceretur: ex utero ante Luciferum genui te. Nihilominus tamen aliqualem similitudinem habet quod dicitur; nam, sicut homo semel carnaliter natus, non potest iterum nasci, ita et semel per Baptismum spiritualiter natus, non potest iterum nasci, quia non debet iterum baptizari; Eph. IV, 5: unus dominus, una fides, unum Baptisma. Consequenter cum dicit respondit Iesus etc., ponitur responsio Christi. Et circa hoc tria facit. Primo solvit rationes Nicodemi, ostendendo qualitatem regenerationis; secundo manifestat solutionem per rationem, ibi quod natum est ex carne, caro est etc.; tertio per exemplum, ibi non mireris et cetera. Solvit ergo obiectiones, ostendens quod regeneratio de qua loquitur, est spiritualis, et non carnalis.
3:5
Et hoc est quod dicit amen, amen dico tibi, nisi quis renatus fuerit ex aqua et spiritu sancto, non potest introire in regnum Dei, quasi dicat: tu intelligis de generatione carnali, sed ego loquor de spirituali. Sed attende quod supra dixerat non potest videre regnum Dei, hic vero dicit non potest introire in regnum Dei, quod idem est. Nam quae regni Dei sunt, nullus videt, nisi regnum Dei intret; et tantum videt quantum intrat. Apoc. II, 17: in calculo nomen novum scriptum, quod nemo scit nisi qui accipit. Quod autem spiritualis regeneratio ex spiritu fiat, rationem habet. Nam oportet generatum generari ad similitudinem generantis; nos autem regeneramur in filios Dei, ad similitudinem veri filii: oportet ergo quod regeneratio spiritualis fiat per id per quod assimilamur vero filio; quod quidem est per hoc quod spiritum eius habemus. Rom. VIII, 9: si quis spiritum Christi non habet, hic non est eius; I Io. IV, 13: in hoc cognoscimus, quoniam in eo manemus, et ipse in nobis, quia de spiritu suo dedit nobis et cetera. Oportet ergo quod spiritualis regeneratio per spiritum sanctum fiat. Rom. VIII, 15: non accepistis spiritum servitutis iterum in timore, sed spiritum adoptionis filiorum; infra VI, 63: spiritus est qui vivificat et cetera. Et etiam huic regenerationi necessaria aqua propter tria. Primo quidem propter humanae naturae conditionem. Homo enim ex anima et corpore constat, et si in eius regeneratione esset spiritus tantum, solum quod spirituale est hominis, ostenderetur regenerari. Ut ergo regeneretur etiam caro, oportet quod sicut est ibi spiritus, per quem regeneratur anima, ita sit ibi aliquid corporale, per quod regeneretur corpus; et hoc est aqua. Secundo propter humanam cognitionem: nam, sicut Dionysius dicit, divina sapientia ita omnia ordinat ut unicuique provideat secundum modum suae conditionis. Homo autem est naturaliter cognoscitivus; oportet ergo eo modo dona spiritualia hominibus conferri, ut ea cognoscant; I Cor. II, 12: ut sciamus quae a Deo donata sunt nobis. Naturalis autem modus huius cognitionis est ut spiritualia per sensibilia cognoscat, cum omnis nostra cognitio a sensu incipiat. Oportuit ergo ad hoc quod intelligamus id quod spirituale est in hac regeneratione, quod esset in ea aliquid sensibile et materiale, scilicet aqua: per quod intelligamus quod sicut aqua lavat et purgat corporaliter exterius, ita et per Baptismum homo lavatur et purgatur interius spiritualiter. Tertio propter causae congruitatem: nam causa nostrae regenerationis est verbum incarnatum. Supra I, 12: dedit eis potestatem filios Dei fieri. Congruit ergo quod in sacramentis, quae efficaciam habent ex virtute verbi incarnati, sit aliquid correspondens verbo, et aliquid correspondens carni, seu corpori. Et hoc est spiritualiter aqua in sacramento Baptismi, ut scilicet per eam configuremur morti Christi, dum submergimur in ea, quando baptizamur, sicut Christus tribus diebus fuit in ventre terrae; Rom. VI, 4: consepulti enim sumus cum illo per Baptismum. Hoc etiam mysterium in prima rerum productione signatum est, Gen. I, quando spiritus domini ferebatur super aquas. Sed per tactum mundissimae carnis Christi maior virtus collata est aquis: quia in principio producebant aquae reptile animae viventis; sed ex quo Christus baptizatus est in Iordane, animas spirituales aqua reddit. Per hoc autem quod hic dicit nisi quis renatus fuerit ex aqua et spiritu sancto, manifeste apparet spiritum sanctum esse Deum. Supra enim I, 13, dicit: non ex sanguinibus, neque ex voluntate carnis, neque ex voluntate viri, sed ex Deo nati sunt. Ex quo sic formatur ratio. Ille ex quo spiritualiter renascuntur homines, est Deus; sed homines renascuntur spiritualiter per spiritum sanctum, ut hic dicitur: ergo spiritus sanctus est Deus. Sed hic est duplex quaestio. Prima est. Si nullus intrat regnum Dei, nisi renascatur aqua, antiqui autem patres non sunt renati aqua, quia non baptizabantur: ergo non intraverunt regnum Dei. Alia est, quia cum sit triplex Baptismus, scilicet fluminis, flaminis et sanguinis, et multi fuerint baptizati ultimis duobus, quos dicimus intrasse regnum Dei statim (cum tamen non fuerint renati aqua) non videtur esse verum quod hic dicitur nisi quis renatus fuerit ex aqua et spiritu sancto. Responsio. Dicendum est quantum ad primum, quia regeneratio ex aqua et spiritu sancto fit dupliciter, scilicet in veritate et figura. Antiqui autem patres, licet non fuerint regenerati regeneratione vera, fuerunt tamen regenerati regeneratione figurali, quia semper habuerunt aliquod signum sensibile, in quo vera regeneratio praefigurabatur; et secundum hoc renati intraverunt regnum Dei, soluto pretio. Quantum ad secundum dicendum, quod illi qui renascuntur Baptismo sanguinis et flaminis, licet non habeant regenerationem in actu, habent tamen in voto: alias enim neque Baptismus sanguinis aliquid valeret; nec esse posset Baptismus spiritus. Sic ergo ad hoc quod homo intret regnum Dei, oportet quod adsit Baptismus aquae in re, sicut est in omnibus baptizatis; vel in voto, sicut est in martyribus et catechumenis, qui morte praeveniuntur antequam votum impleant; vel in figura, sicut in antiquis patribus. Ex hoc quod dicitur nisi quis renatus fuerit ex aqua et spiritu sancto, Pelagiani errantes dixerunt, quod pueri baptizantur, non quidem ut mundentur a peccatis quae nondum habent, sed ut possint intrare regnum Dei. Sed hoc est falsum: quia, secundum quod Augustinus dicit in Lib. de Baptismo parvulorum, inconveniens est quod imago Dei, scilicet homo, subtrahatur a regno Dei, nisi propter aliquod impedimentum; quod esse non potest, nisi peccatum. Oportet ergo quod in pueris qui subtrahuntur a regno, sit aliquod peccatum scilicet originale.
3:6
Consequenter cum dicit quod natum est ex carne, caro est etc. probat per rationem, quod oportet nasci ex aqua et spiritu sancto: et est ratio sua talis. Nullus potest pervenire ad regnum, nisi spiritualis efficiatur; sed aliquis non efficitur spiritualis nisi per spiritum sanctum: ergo nullus potest intrare regnum Dei nisi renatus ex spiritu sancto. Dicit ergo quod natum est ex carne, caro est; idest, nativitas secundum carnem, facit nasci in vitam carnalem, I Cor. XV, 47: primus homo de terra terrenus, et quod natum est ex spiritu, idest ex virtute spiritus sancti, spiritus est, idest spiritualis. Nota autem, quod haec praepositio ex quandoque designat causam materialem; sicut cum dico, cultellus est ex ferro; quandoque causam efficientem; sicut domus est ex aedificatore. Et secundum hoc, quod dicitur quod natum est ex carne, potest intelligi dupliciter, effective et materialiter. Effective quidem, quia virtus quae est in carne, est effectiva generationis; materialiter vero, quia aliquod carnale in animalibus est materia generati. Sed ex spiritu non dicitur aliquid nasci materialiter, cum spiritus immutabilis sit, materia vero sit subiectum transmutationis, sed dicitur effective. Secundum hoc ergo, possumus accipere triplicem generationem. Unam quae est ex carne materialiter et effective, quae est communis omnibus qui carnalem statum habent. Alia est secundum spiritum effective, secundum quam regeneramur in filios Dei per gratiam spiritus sancti, et efficimur spirituales. Tertia est media, scilicet quae est ex carne materialiter solum, et ex spiritu sancto effective. Et haec est singularis et propria Christi: quia materialiter est habens carnem ex carne matris natus, et effective est ex spiritu sancto; Matth. I, 20: quod enim in ea natum est, de spiritu sancto est. Et ideo natus est sanctus; Lc. I, 35: spiritus sanctus superveniet in te, et virtus altissimi obumbrabit tibi: ideoque quod nascetur ex te sanctum, vocabitur filius Dei.
3:7
Supra posuit dominus rationem ad instruendam spiritualem generationem; hic ponit exemplum. Datur autem intelligi, quod Nicodemus, audito quod natum est ex spiritu, spiritus est, turbationem quamdam dubietatis incurrit; et ideo dominus dicit ei non mireris, quia dixi tibi: oportet vos nasci denuo. Ubi sciendum est, quod duplex est admiratio. Una devotionis, secundum quod aliquis magnalia Dei considerans, cognoscit ea sibi incomprehensibilia esse: unde relinquitur admirationi locus, secundum illud Ps. XCII, 4: mirabilis in altis dominus; et alibi CXVIII, v. 129: mirabilia testimonia tua. Et ad hanc homines sunt inducendi, non prohibendi. Alia est infidelitatis, dum quis ea quae dicuntur non credens, miratur. Unde dicitur Matth. c. XIII, 57 quod mirabantur in doctrina Christi: et sequitur, quod scandalizabantur in eo. Et ab hac admiratione dominus Nicodemum removet, inducens exemplum, cum dicit spiritus ubi vult spirat. Quod quidem, eadem servata sententia, dupliciter quantum ad litteram exponi potest. Uno enim modo, secundum Chrysostomum, accipitur pro vento, sicut in Ps. c. CXLVIII, 8: spiritus procellarum, quae faciunt verbum eius. Et secundum hoc quatuor dicit de vento. Primo venti potestatem, cum dicit spiritus ubi vult spirat; idest, ventus quo vult flat. Et si dicas, quod ventus non habet voluntatem; dicendum, quod voluntas sumitur pro appetitu naturali, qui nihil est aliud quam naturalis inclinatio, de qua dicitur Iob XXVIII, 25: qui creavit ventis pondus. Secundo ponitur venti indicium, cum dicit et vocem eius audis; et sumitur vox pro sono quem facit ventus ex percussione ad aliquod corpus; de quo dicitur in Ps. LXXVI, 19: vox tonitrui tui in rota. Tertio ponit venti originem, quae occulta est; unde dicit et nescis unde veniat, idest ubi oriatur; Ps. CXXXIV, 7: qui producit ventos de thesauris suis. Quarto ponit venti finem, qui similiter occultus est; unde dicit aut quo vadat; supple, nescis, idest ubi persistat.
3:8
Et hanc quidem similitudinem inducit ad propositum, cum dicit sic est omnis qui natus est ex spiritu; quasi dicat: si ventus, qui est corporeus, habet occultam originem, nec potest sciri eius processus; quomodo miraris, si tu non potes scire processum regenerationis spiritualis? Sed contra hanc expositionem obiicit Augustinus dicens, quod dominus non intellexit de vento, cum dixit spiritus ubi vult spirat etc. nam de quolibet vento scimus, unde veniat, aut quo vadat: nam Auster venit a meridie, et vadit ad Aquilonem; Boreas vero e converso ab Aquilone ad meridiem vadit. Quomodo ergo de spiritu corporeo dicit dominus nescis unde veniat, aut quo vadat? Sed ad hoc responderi potest, quod principium venti potest sciri dupliciter. Uno modo in generali; et hoc modo scitur unde veniat, idest a qua parte mundi, sicut scitur, quod Auster venit a meridie; et quo vadat, quia ad Aquilonem. Alio modo in speciali; et hoc modo nescitur unde veniat, idest in qua plaga determinate incipiat: aut quo vadat, idest ubi determinate cesset. Et cum Chrysostomo ad hanc expositionem conveniunt omnes fere Graeci doctores. Alio modo exponitur de spiritu sancto; et secundum hoc quatuor ponit de spiritu sancto. Primo quidem eius potestatem, cum dicit spiritus ubi vult spirat: quia pro libero potestatis arbitrio inspirat ubi vult, et quando vult, corda illustrando; I Cor. XII, 11: haec omnia operatur unus atque idem spiritus, dividens singulis prout vult. Ex quo confutatur error Macedonii ponentis spiritum sanctum esse ministrum patris et filii. Non enim spiraret ubi ipse vellet, sed ubi ei mandaretur. Secundo vero ponit spiritus sancti indicium, cum dicit et vocem eius audis; Ps. XCIV, 8: hodie si vocem eius audieritis, nolite obdurare corda vestra. Sed contra hoc obiicit Chrysostomus dicens, quod non potest intelligi de spiritu sancto. Dominus enim loquebatur Nicodemo, qui adhuc infidelis erat, cui non competebat audire vocem spiritus sancti. Sed dicendum, secundum Augustinum, quod spiritus sancti est duplex vox. Una, qua loquitur intus in corde hominis; et hanc audiunt solum fideles et sancti: de qua dicitur in Ps. c. LXXXIV, 9: audiam quid loquatur in me dominus Deus. Alia est, qua spiritus sanctus loquitur in Scripturis, vel per praedicatores, secundum quod dicitur Matth. X, 20: non enim vos estis qui loquimini, sed spiritus sanctus qui loquitur in vobis. Et hanc audiunt etiam infideles et peccatores. Tertio ponit spiritus sancti originem, quae occulta est, unde dicit et nescis unde veniat, licet vocem eius audias: et hoc ideo quia venit a patre et filio; infra XV, 26: cum autem venerit Paraclitus, quem ergo mittam vobis a patre spiritum veritatis, qui a patre procedit. Pater autem, et filius lucem habitant inaccessibilem, quam nemo hominum vidit, sed nec videre potest: ut dicitur I Tim. ult. 16. Quarto ponit spiritus sancti finem, qui quidem occultus est, et ideo dicit aut quo vadat, supple: nescis, quia perducit ad occultum finem, scilicet ad beatitudinem aeternam. Unde dicitur pignus hereditatis, Eph. I, v. 14 et I Cor. II, 9: oculus non vidit nec auris audivit, nec in cor hominis ascendit, quae praeparavit Deus iis qui diligunt illum. Vel nescis unde veniat, idest quomodo hominem introeat, aut quo vadat, idest ad quam perfectionem illum adducat; Iob IX, 11: si venerit ad me, non videbo eum. Sic est omnis qui natus est ex spiritu; idest, sicut spiritus sanctus. Nec mirum: nam sicut supra dixerat, quod natum est ex spiritu, spiritus est: quia in viro spirituali sunt proprietates spiritus sancti, sicut in carbone succenso sunt proprietates ignis. Sunt autem in eo qui natus est ex spiritu sancto praedictae quatuor proprietates spiritus. Primo namque habet libertatem; II Cor. c. III, 17: ubi spiritus domini, ibi libertas, quia spiritus domini ducit ad id quod rectum est, Ps. CXLII, 10: spiritus tuus bonus deducet me in terram rectam, et liberat a servitute peccati et legis, Rom. VIII, 2: lex spiritus vitae in Christo liberavit me et cetera. Secundo vero eius indicium sumis per vocem verborum suorum, quam dum audis, cognoscis eius spiritualitatem; Matth. XII, 34: ex abundantia cordis os loquitur. Tertio vero habet originem occultam, et finem, quia nullus potest spiritualem iudicare I Cor. II, 15: spiritualis omnia iudicat, et ipse a nemine iudicatur. Vel nescis unde veniat, principium spiritualis nativitatis eius, quod est gratia baptismalis aut quo vadat, idest quo dignus efficitur, idest vita aeterna, quae tibi adhuc occulta est. Hic ponitur causa et ratio spiritualis regenerationis: et primo ponitur interrogatio Nicodemi; secundo responsio domini respondit Iesus, et dixit ei et cetera.
3:9
Apparet autem ex primo, quod Nicodemus adhuc rudis, et adhuc Iudaeus sensibilis existens, mysteria Christi, et per ea exempla, et per rationes proposita intelligere non poterat; et ideo dicit quomodo possunt haec fieri? Dupliciter namque aliqui inquirunt. Quidam namque ex diffidentia; sicut Zacharias, Lc. I, v. 18: unde hoc sciam? Ego enim sum senex, et uxor mea processit in diebus suis: et ideo punitus fuit; Is. XL, 23: qui dat scrutatores eius quasi non sint. Aliqui vero ex studio addiscendi, sicut virgo beata, cum dixit Angelo, Lc. I, 34: quomodo fiet istud, quoniam virum non cognosco? Et tales instruuntur. Quia ergo iste quaesivit ex studio addiscendi, ideo meruit instrui. Et hoc est quod sequitur respondit Iesus etc. ubi primo dominus arguit eius tarditatem; secundo respondet ad quaestionem ipsius, ibi et nemo ascendit in caelum. Tarditatem eius arguit ex tribus: primo ex conditione personae eius cui loquitur, cum dicit tu es magister: ubi non reprehendit eum dominus ut insultaret ei, sed quia confidebat adhuc de magisterio suo, praesumens de sua scientia, voluit eum humiliando efficere habitaculum spiritus sancti; Is. ult., 2: ad quem respiciam, nisi ad pauperculum, et contritum spiritu?
3:10
Et dicit tu es magister: quia si aliquis simplex non potest profunda capere, tolerabile est; sed hoc in magistro valde est reprehensibile, et ideo dicit ei tu es magister, idest litterae quae occidit, I Cor. III; in Israel, et haec, scilicet spiritualia ignoras? Hebr. V, 12: etenim cum deberetis esse magistri propter tempus, rursus indigetis ut vos doceamini. Si dicas, quod dominus iuste argueret Nicodemum, si dixisset ei aliquid de veteri lege, et ipse non intellexisset; sed dixit ei de nova lege. Dicendum, quod ea quae dominus dicit de spirituali generatione, continentur in lege veteri, sed sub figura, secundum quod habetur I Cor. X, 2: omnes in Moyse baptizati sunt in nube et in mari. Et prophetae etiam hoc dixerunt; Ez. XXXVI, 25: effundam super vos aquam mundam, et mundabimini ab omnibus inquinamentis vestris. Secundo vero arguit eius tarditatem ex conditione dicentis.
3:11
Quod enim non acquiescatur dictis alicuius hominis rudis, tolerari potest; sed repugnare dictis hominis sapientis, et magnae auctoritatis, reprehensibile est; et ideo dicit amen, amen dico tibi, quia quod scimus loquimur, et quod vidimus testamur. Requiritur enim ad idoneitatem testis ut perhibeat testimonium de auditu, vel visu; I Io. I, 3: quod vidimus, et audivimus. Et ideo dominus utrumque dicit quod scimus loquimur, et quod vidimus testamur. Scit autem dominus, secundum quod homo, omnia; infra ult., 17: domine, tu omnia nosti; II Mac. VI, 30: domine, qui habes sanctam scientiam, manifeste tu scis. Sed et videt omnia cognitione divinitatis; infra VIII, v. 38: ego quae vidi apud patrem meum, haec facio. Dicit autem pluraliter scimus et vidimus, ut insinuet mysterium Trinitatis. Ideo pater in me manens, ipse facit opera: infra XIV, 10. Vel quod scimus, ego et alii spirituales effecti: quia, dicitur Matth. XI, 26: nemo novit patrem nisi filius, et cui voluerit filius revelare. Et tamen testimonium, ita probatum, ita firmum, non accipitis. Infra eodem et testimonium eius nemo accipit. Tertio arguit eius tarditatem ex conditione eorum quae dicuntur. Quod enim aliqua difficilia non capiantur ab aliquo, non est mirum; sed quod facilia quis non capiat, reprehensibilis est.
3:12
Et ideo dicit si terrena dixi vobis, et non creditis; quomodo si dixero vobis caelestia, credetis? Quasi dicat: si haec quae sunt levia, non capis; quomodo capere poteris processum spiritus sancti? Sap. c. IX, 16: quae in terris sunt, difficile invenimus, et quae in caelis sunt quis investigabit? Sed contra. Non invenitur ex praemissis quod dominus dixerit Nicodemo aliqua terrena. Et dicendum, secundum Chrysostomum hic, quod dicit dominus si terrena dixi vobis et cetera. Intelligitur de exemplo venti. Ventus enim cum sit generabilis et corruptibilis, numeratur inter res terrenas. Vel potest dici, secundum eumdem, quod spiritualis generatio, quae est in Baptismo, caelestis quidem est quantum ad principium, quod sanctificat et regenerat, sed terrena quantum ad subiectum: quod enim regeneratur, scilicet homo, terrenus est. Vel dicendum, secundum Augustinum, quod intelligendum est de eo quod supra dixerat: solvite templum hoc etc. quod ideo terrenum est, quia hoc dixit de templo corporis sui, quod de terra acceperat. Si terrena dixi vobis, et non creditis; quomodo si caelestia, credetis? Quasi dicat: si non creditis generationem spiritualem temporalem, quomodo credetis aeternam filii generationem? Vel si non creditis quae dico de potestate corporis mei, quomodo credetis de potestate divinitatis meae, et de potestate spiritus sancti? Respondit Iesus, et cetera. Hic respondet quaestioni: et primo ponit causas spiritualis regenerationis; secundo manifestat quod dicit, ibi sic enim Deus dilexit mundum ut filium suum unigenitum daret. Causa autem spiritualis regenerationis est duplex, scilicet mysterium incarnationis Christi et passionis eius: et ideo primo agit de incarnatione; secundo de passione, ibi et sicut Moyses exaltavit serpentem et cetera. Est autem considerandum primo, quomodo ista responsio Christi quaestioni Nicodemi satisfaciat. Dixerat enim supra dominus, de spiritu loquens, quod nescis unde veniat, aut quo vadat: per quod dabatur intelligi, quod spiritualis regeneratio haberet occultum principium et occultum finem. Occulta autem nobis sunt quae in caelis sunt, secundum illud Sap. IX, 16: quae in caelis sunt, quis investigabit? Quaestio ergo Nicodemi quomodo possunt haec fieri? Sic debet intelligi: quomodo possit aliquid de occulto caelorum venire aut ad occultum caelorum ire? Unde antequam quaestioni satisfaceret, hunc intellectum quaestionis explicavit, dicens quomodo si dixero vobis caelestia, credetis? Et statim incipit ostendere, cuius sit in caelum ascendere proprium: quia omnis qui de caelo descendit, secundum illud Eph. IV, 10: qui descendit ipse est et qui ascendit. Hoc enim et in rebus naturalibus invenitur quod unumquodque corpus tendit in locum, secundum suam originem vel naturam. Unde hoc modo potest fieri ut aliquis per spiritum vadat ad locum quem carnales nesciunt, ascendendo in caelum, si hoc fiat per virtutem eius qui descendit de caelo: quia ad hoc descendit, ut ascendens, nobis viam aperiret; Mich. II, v. 13: ascendit pandens iter ante eos.
3:13
Sed quia dicit qui descendit de caelo filius hominis: quidam errandi sumpserunt occasionem. Cum enim filius hominis designet humanam naturam, quae componitur ex anima et corpore, per hoc quod dicit quod filius descendit de caelo, Valentinus accipere voluit, quod etiam corpus de caelo detulisset, et transisset per virginem, nihil ex ea accipiens, sicut aqua per fistulam: ergo non de terrena substantia, nec sumptum de virgine: quod est contra apostolum, Rom. I, 3: qui factus est ei ex semine David secundum carnem. Origenes vero dixit, quod descendit de caelo secundum animam, quam dicit ab initio fuisse creatam cum Angelis, et verbo unitam, et postmodum de caelo descendisse assumendo carnem de virgine. Sed et hoc repugnat Catholicae fidei, quae animas dicit ante corpora non extitisse. Non ergo intelligendum est quod filius hominis secundum humanam naturam de caelo descenderit, sed secundum divinam. Cum enim in Christo sit unum suppositum, vel hypostasis, vel persona duarum naturarum, divinae scilicet, et humanae; ex quacumque earum hoc suppositum nominetur, possunt ei attribui et divina et humana. Possumus enim dicere, quod filius hominis creavit stellas, et quod filius Dei crucifixus est. Sed filius Dei crucifixus est, non secundum divinam naturam, sed secundum humanam; filius autem hominis creavit stellas secundum divinam naturam. Ita in his quae de Christo dicuntur, non est attendenda distinctio quantum ad id de quo dicuntur, quia indifferenter et divina et humana dicuntur de Deo et homine; sed est attendenda distinctio quantum ad id secundum quod dicuntur, quia divina dicuntur de Christo secundum divinam naturam, humana vero secundum humanam. Descendere ergo de caelis dicitur de filio hominis, non secundum humanam naturam, sed secundum divinam, secundum quam convenit ei ante incarnationem de caelo fuisse, secundum illud Ps. CXIII, 16: caelum caeli domino. Dicitur autem descendisse, non motu locali, quia sic non remaneret in caelo: nihil enim localiter motum manet unde descendit. Et ideo ad excludendum motum localem, subdit qui est in caelo; quasi dicat: sic descendit de caelo, quod tamen est in caelo. Descendit enim de caelo, non quidem desinens esse sursum, sed assumens naturam quae est deorsum: quae, quia non includitur, vel comprehenditur, corpore eius existente in terra, ipse secundum divinitatem erat in caelis, et ubique. Et ideo ad designandum, quod hoc modo dicitur descendisse, quia assumpsit naturam, dixit quod descendit filius hominis; idest, inquantum factus est filius hominis. Vel potest dici etiam, quod quantum ad corpus descendit de caelo, ut Hilarius dicit: non quod materia corporis Christi descenderit de caelo, sed quod virtus formativa eius de caelo fuit. Sed quid est quod dicit nemo ascendit in caelum, nisi filius hominis, qui est in caelo? Nonne Paulus, et Petrus, et alii sancti ascenderunt, secundum illud II Cor. c. V, 1: domum habemus, non manufactam in caelis et cetera. Respondeo dicendum, quod nemo ascendit in caelum nisi Christus et membra sua, idest iusti fideles: propterea filius Dei de caelis descendit, ut nos faciendo membra sua ad ascensum caelorum praepararet; nunc quidem in spe, tandem vero in re; Eph. II, 6: qui resuscitavit nos, et consedere nos fecit in caelestibus in Christo Iesu. Hic ponit mysterium passionis, cuius virtute Baptismus efficaciam habet; Rom. c. VI, 3: quicumque baptizati sumus in Christo Iesu, in morte ipsius baptizati sumus. Et circa hoc tria facit: primo namque proponit passionis figuram; secundo passionis modum; tertio passionis fructum.
3:14
Figuram quidem assumit de veteri lege, ut reducat ad intellectum Nicodemum; unde dicit sicut Moyses exaltavit serpentem in deserto etc. quod quidem habetur Num. XXI, 5 quoniam dominus, populo Iudaeorum dicenti: nauseat anima nostra super hoc cibo levissimo, in ultionem misit serpentes, et postea concurrente populo ad Moysen, et ipso clamante ad dominum, mandavit dominus in remedium fieri serpentem aeneum, qui quidem fuit et in remedium contra illos serpentes, et in figuram passionis dominicae. Unde et dicitur: in signum posuit eum. Proprium autem serpentis est habere venenum; sed serpens aeneus venenum non habuit, sed figura fuit serpentis venenosi. Sic et Christus non habuit peccatum, quod est venenum: quia cum consummatum fuerit, generat mortem, ut dicitur Iac. c. I, 15, sed habuit similitudinem peccati, Rom. c. VIII, 3: misit Deus filium suum in similitudinem carnis peccati. Ideo Christus habuit effectum serpentis contra motum concupiscentiarum ignitarum. Modum autem passionis ostendit, cum dicit sic exaltari oportet filium hominis: quod intelligitur de exaltatione crucis. Unde infra XII, 34 cum diceret: oportet exaltari filium hominis etc. sequitur: hoc dicebat significans qua morte clarificaturus esset Deum. Voluit autem mori exaltatus, primo ut purgaret caelestia: iam enim per sanctitatem suae conversationis purgaverat terram, restabat per mortem purgare aerea. Col. I, 20: pacificans per sanguinem suum quae in caelis et quae in terris. Secundo ut triumpharet de Daemonibus, qui in aere bellum praeparant; Eph. c. II, 2: secundum principem potestatis aeris et cetera. Tertio ut corda nostra ad se traheret; infra XII, 32: ego si exaltatus fuero a terra, omnia traham ad me ipsum. Quarto quia in morte crucis fuit exaltatus, inquantum ibi de inimicis triumphavit: unde mors non vocatur, sed exaltatio; Ps. 109: de torrente in via bibet, propterea exaltabit caput et cetera. Quinto quia crux fuit causa exaltationis eius; Phil. II, 8: factus est obediens patri usque ad mortem, mortem autem crucis: propter quod et Deus exaltavit illum.
3:15
Fructus autem passionis Christi est vita aeterna; unde dicit ut omnis qui credit in ipsum, bene operando, non pereat, sed habeat vitam aeternam. Et respondet hic fructus fructui figuralis serpentis. Quicumque enim respiciebant serpentem aeneum, liberabantur a veneno, et praeservabantur vitae. Ille autem respicit filium hominis exaltatum qui credit Christo crucifixo; et sic liberatur a veneno et a peccato, infra XI, 26: qui credit in me, non morietur in aeternum: et praeservatur ad vitam aeternam; infra XX, 31: haec scripta sunt ut credatis, et ut credentes vitam habeatis in nomine eius.
Supra dominus assignavit causam spiritualis regenerationis quantum ad descensum filii, et exaltationem filii hominis, et posuit fructum, scilicet vitam aeternam, qui quidem fructus incredibilis videbatur hominibus habentibus necessitatem moriendi: et ideo dominus hoc manifestat, et primo probat magnitudinem fructus ex magnitudine divini amoris; secundo excludit quamdam responsionem, ibi non enim misit Deus filium suum in mundum, ut iudicet mundum. Notandum est autem, quod omnium bonorum nostrorum causa est dominus et divinus amor. Amare enim proprie est velle alicui bonum. Cum ergo voluntas Dei sit causa rerum, ex hoc provenit nobis bonum, quia Deus amat nos. Et quidem amor Dei est causa boni naturae; Sap. XI, 25: diligis omnia quae sunt et cetera. Item est causa boni gratiae; Ier. XXXI, 3: in caritate perpetua dilexi te, ideo attraxi te, scilicet per gratiam. Sed quod sit etiam dator boni gloriae, procedit ex magna caritate. Et ideo ostendit hic, hanc Dei caritatem esse maximam ex quatuor. Primo namque ex persona amantis, quia Deus est qui diligit, et immense; et ideo dicit sic Deus dilexit; Deut. XXXIII, 3: dilexit populos: omnes sancti in manu illius sunt. Secundo ex conditione amati, quia homo est qui diligitur, mundanus scilicet, corporeus, idest in peccatis existens; Rom. V, 10: commendat Deus suam caritatem in nobis: quoniam cum adhuc inimici essemus, reconciliati sumus Deo per mortem filii eius. Et ideo dicit mundum. Tertio ex magnitudine munerum: nam dilectio ostenditur per donum, quia, ut dicit Gregorius probatio dilectionis, exhibitio operis est. Deus autem maximum donum nobis dedit, quia filium suum unigenitum; et ideo dicit ut filium suum unigenitum daret; Rom. VIII, 32: proprio filio suo non pepercit, sed pro nobis omnibus tradidit illum. Et dicit suum, idest filium naturalem, sibi consubstantialem, non adoptivum: de quibus in Ps. LXXXI, 6: ego dixi, dii estis. Et per hoc patet falsitas Arii: quia si filius Dei esset creatura, ut ipse dicebat, non posset in eo ostendi immensitas divini amoris, per susceptionem infinitae bonitatis, quam nulla creatura recipere potest. Dicit etiam unigenitum, ut ostendat Deum non divisum amorem habere ad plures filios, sed totum in filio, quem dedit ad comprobandum immensitatem sui amoris; infra V, 20: pater diligit filium, et omnia demonstrat ei.
3:16
Quarto ex fructus magnitudine, quia per eum habemus vitam aeternam, unde dicit ut omnis qui credit in eum, non pereat, sed habeat vitam aeternam: quam acquisivit nobis per mortem crucis. Sed numquid ad hoc dedit eum ut moreretur in cruce? Dedit quidem eum ad mortem crucis, inquantum dedit voluntatem patiendi in ea: et hoc dupliciter. Primo quia inquantum filius Dei, ab aeterno habuit voluntatem assumendi carnem, et patiendi pro nobis, et hanc voluntatem habuit a patre. Secundo vero quia animae Christi inspirata est a Deo voluntas patiendi. Nota autem, quod dominus supra loquens de descensu qui competit Christo secundum divinitatem, nominavit eum filium Dei; et hoc est ratione unius suppositi in duabus naturis, sicut supra dictum est. Et ideo divina possunt praedicari de supposito humanae naturae, et humana de supposito divinae, non tamen secundum eamdem naturam; sed divina secundum divinam naturam, et humana secundum humanam. Specialis autem causa quare hic nominavit eum filium Dei est quia ipse proposuit donum istud in signum divini amoris, per quem provenit nobis fructus vitae aeternae. Tali ergo nomine nominandus erat, cui competeret indicare virtutem factivam vitae aeternae, quae non est in Christo inquantum filius hominis, sed inquantum filius Dei; I Io. ult., 20: hic est verus Deus, et vita aeterna; supra I, 4: in ipso vita erat. Sed nota, quod dicit non pereat. Perire namque dicitur aliquid quod impeditur ne perveniat ad finem ad quem ordinatur. Homo autem ordinatur ad finem, qui est vita aeterna; et quamdiu peccat, avertit se ab ipso fine. Et licet dum vivit omnino non pereat, ita quod non possit restaurari, tamen quando moritur in peccato, tunc perit omnino; Ps. I, 6: iter impiorum peribit. In hoc autem quod dicit habeat vitam aeternam, indicatur divini amoris immensitas: nam dando vitam aeternam, dat seipsum. Nam vita aeterna nihil aliud est quam frui Deo. Dare autem seipsum, magni amoris est indicium; Eph. II, 5: Deus autem, qui dives est in misericordia, convivificavit nos in Christo, idest fecit nos habere vitam aeternam. Hic excludit dominus obiectionem quae posset fieri. In veteri enim lege promittebatur quod dominus esset venturus ad iudicandum; Is. III, 14: dominus ad iudicium veniet et cetera. Unde posset aliquis dicere, quod non venerat filius Dei, ut det vitam aeternam, sed ut iudicet mundum: et ideo hoc excludens dominus, primo ostendit se non venisse ad iudicandum; secundo probat, ibi qui credit in eum, non iudicatur.
3:17
Dicit ergo: non enim venit filius Dei ad iudicandum, quia non misit Deus filium suum, scilicet quantum ad primum adventum, ut iudicet mundum, sed ut salvetur mundus. Simile habetur infra XII, 47: non enim veni ut iudicem mundum, sed ut salvificem mundum. Salus autem hominis est ut perveniat ad Deum; Ps. LXI, 8: in Deo salutare meum. Pervenire autem ad Deum est consequi vitam aeternam: unde idem est salvari quod habere vitam aeternam. Nec debent homines esse pigri, et abutentes Dei misericordia, propter hoc quod dicit non veni ut iudicem mundum licentiam sibi indulgere peccandi, quia etsi in primo adventu non venerit ad iudicandum, sed ad dimittendum; in secundo tamen veniet ad iudicandum, sed non ad dimittendum, ut Chrysostomus dicit. Ps. LXXIV, 3: cum accepero tempus, ego iustitias iudicabo. Contra est, quod dicitur infra IX v. 39: in iudicium ego veni. Sed dicendum est, quod duplex est iudicium. Unum est discretionis; et ad hoc venit filius Dei in primo adventu: quia eo veniente homines discreti sunt, quidam per caecitatem, quidam per lumen gratiae. Aliud est condemnationis; et in hoc quantum de se non venit. Hic probat quae dixerat, quasi per locum a divisione, hoc modo. Quicumque iudicabitur, aut erit fidelis, aut infidelis; sed non veni ad iudicandum infideles, quia iam iudicati sunt: ergo a principio non misit Deus filium suum, ut iudicet mundum. Primo ergo ostendit, quod fideles non iudicantur; secundo quod nec infideles, ibi qui autem non credit, iam iudicatus est. Dicit ergo: non veni ut iudicem mundum: quia non venit ad iudicandum fideles, quia qui credit in eum, non iudicatur, scilicet iudicio condemnationis, quo nullus credens in eum fide formata iudicatur; infra c. V, 24: in iudicium non venit, sed transit a morte in vitam: sed iudicabitur iudicio praemiationis et approbationis, de quo dicit apostolus I Cor. IV, 4: qui autem iudicat me, dominus est. Sed numquid multi fideles peccatores non damnabuntur? Respondeo dicendum, quod quidam haeretici dixerunt, quod nullus fidelis, quantumcumque peccator, damnabitur; sed salvabitur merito fundamenti, scilicet fidei, licet aliquam poenam patiatur. Et erroris sui fundamentum sumunt ex hoc quod dicit apostolus I Cor. c. III, 11: fundamentum aliud nemo potest ponere; et infra: si cuiusquam opus arserit, ipse tamen salvus erit, quasi per ignem. Sed hoc manifeste est contra apostolum ad Gal. V, 19: manifesta sunt opera carnis, quae sunt fornicatio, immunditia, impudicitia et cetera. Qui talia agunt, regnum Dei non possidebunt. Dicendum est ergo, quod fundamentum non est fides informis, sed formata, quae per caritatem operatur. Et ideo signanter non dicit dominus qui credit ei, sed qui credit in eum; idest, qui credendo in eum, per caritatem tendit, non iudicatur; et hoc, quia non peccat mortaliter, per quod tollitur fundamentum. Vel, secundum Chrysostomum, omnis qui male agit, non credit; ad Tit. I, 16: confitentur se nosse Deum, factis autem negant; sed qui bene agit, Iac. II, 18: ostende mihi ex operibus fidem tuam: et talis non iudicatur et non condemnatur propter infidelitatem. Hic ostendit quod infideles non iudicantur. Et primo ponit suam sententiam; secundo manifestat eam, ibi hoc autem est iudicium et cetera. Sciendum est autem circa primum, secundum Augustinum, quod non dicit Christus: qui non credit, iudicatur; sed dicit non iudicatur: quod potest tripliciter exponi. Secundum Augustinum enim qui non credit non iudicatur, quia iam iudicatus est, non in re, sed in Dei praescientia; idest, iam praecognitus est apud Deum condemnandus; II Tim. c. II, 19: novit dominus qui sunt eius. Alio modo, secundum Chrysostomum, qui non credit iam iudicatus est; idest, hoc ipsum quod non credit, est sibi ad condemnationem: non credere enim, est non adhaerere lumini, quod est esse in tenebris; et haec est magna condemnatio; Sap. XVII, 17: una catena tenebrarum omnes erant colligati; Tob. V, 12: quale gaudium mihi erit qui in tenebris sedeo, et lumen caeli non video? Tertio modo secundum eumdem, qui non credit, non iudicatur, idest, iam condemnatus est; idest, iam manifestam causam condemnationis habet. Et simile est ac si diceretur de aliquo qui manifestam causam mortis habet, ante etiam quam feratur sententia mortis contra eum, quia iam mortuus est. Unde Gregorius dicit quod in iudicio duplex est ordo. Quidam etenim iudicabuntur iudicio discussionis, illi videlicet qui habent aliquid condemnationi repugnans, scilicet bonum fidei, scilicet fideles peccatores.
3:18
Sed infideles, quorum damnatio est manifesta, absque discussione damnantur; et de istis dicitur qui non credit, iam iudicatus est; Ps. I, 5: non resurgent impii in iudicio, scilicet discussionis. Sciendum est autem, quod iudicari idem est quod condemnari; condemnari autem est a salute excidere, ad quam una sola via pervenitur, scilicet per nomen filii Dei; Act. IV, 12: non est aliud nomen datum sub caelo, in quo oporteat nos salvos fieri. Et in Ps. LIII, 3: Deus in nomine tuo salvum me fac. Qui ergo non credunt in filium Dei, excidunt a salute, et manifesta est in eis causa damnationis. Hic manifestat dominus suam sententiam, scilicet quod causa condemnationis manifesta est in infidelibus: et primo ponit manifestans signum; secundo ostendit signi convenientiam, ibi omnis enim qui male agit, odit lucem. In signo autem proposito tria facit: primo enim proponit Dei beneficium; secundo perversitatem mentis infidelium; tertio perversitatis causam. Dicit ergo: manifeste apparet quod qui non credit, iam iudicatus est, quod apparet ex Dei beneficio: quia lux venit in mundum. Homines enim erant in tenebris ignorantiae, quas quidem tenebras Deus destruxit, mittens lucem in mundum, ut homines cognoscerent veritatem; infra VIII, 12: ego sum lux mundi: qui sequitur me non ambulat in tenebris, sed habebit lumen vitae; Lc. I, 78: visitavit nos oriens ex alto. Illuminare his qui in tenebris et in umbra mortis sedent.
3:19
Sed ista venit in mundum, scilicet lux, quia homo ad eam accedere non poterat: nam lucem habitat inaccessibilem, quam nemo hominum vidit, sed nec videre potest: I Tim. VI, 16. Apparet etiam ex perversitate mentis infidelium, qui dilexerunt magis tenebras quam lucem, idest, magis voluerunt esse in tenebris ignorantiae quam instrui per Christum; Iob c. XXIV, 13: ipsi fuerunt rebelles lumini: Is. c. V, 20: vae qui ponunt lucem tenebras et cetera. Cuius quidem perversitatis causa est quia erant eorum mala opera: quae a luce dissonant et tenebras quaerunt; Rom. XIII, 12: abiiciamus opera tenebrarum, idest peccata, quae tenebras quaerunt; I Thess. ult., 7: qui dormiunt, nocte dormiunt; Iob XXIV, 15: oculus adulteri observat caliginem. Ex hoc autem aliquis non credit luci, quod ei repugnat, discedendo. Sed numquid omnes infideles habent mala opera? Videtur quod non: nam multi gentiles secundum virtutem operati sunt; puta Cato, et alii plures. Sed dicendum, secundum Chrysostomum, quod aliud est bene operari ex virtute, aliud ex aptitudine et dispositione naturali. Nam aliqui ex dispositione naturali bene operantur, quia ex eorum dispositione non inclinantur ad contrarium. Et hoc modo etiam infideles potuerunt bene operari: sicut quod aliquis caste vixit, quia non impugnabatur a concupiscentia, et sic de aliis. Illi autem ex virtute bene operantur, qui, etsi inclinantur ad vitium contrarium, tamen ex rectitudine rationis, et bonitate voluntatis a virtute non declinant et hoc est proprium fidelium. Vel dicendum, quod licet infideles bona facerent, non tamen faciebant propter amorem virtutis, sed propter inanem gloriam. Nec etiam omnia bene operabantur, quia Deo cultum debitum non reddebant.
3:20
Consequenter dicit omnis enim qui male agit, odit lucem, ostendit propositi signi convenientiam: et primo quidem quantum ad malos; secundo quantum ad bonos, ibi qui autem facit veritatem venit ad lucem. Dicit ergo: ideo non dilexerunt lucem, quia erant eorum mala opera. Et hoc patet, quia omnis qui male agit, odit lucem. Non autem dicit egit sed agit: quia si quis male egit, tamen poenitens, et videns se male fecisse, dolet, non odit lucem, sed ad lucem venit. Sed omnis qui male agit, idest in malo perseverat, non dolet, nec ad lucem venit, sed eam odit: non inquantum veritatis quidem est manifestativa, sed inquantum per eam peccatum hominis manifestatur. Diligit enim malus homo cognoscere lucem et veritatem; sed odit per eam manifestari; Iob XXIV, 17: si subito apparuerit aurora, arbitrantur umbram mortis. Et ideo non venit ad lucem. Et hoc ut non arguantur opera eius: nullus enim homo, qui non vult malum deserere, vult reprehendi; sed fugit, et odit; Amos V, 10: odio habuerunt corripientem in porta; Prov. XV, 12: non amat pestilens eum qui se corripit. Hic ostendit idem quantum ad bonos facientes veritatem, idest bona opera. Veritas enim non solum in cogitatione et dictis consistit, sed et in factis. Venit ad lucem. Sed numquid aliquis ante Christum fecit ita? Videtur quod non. Ille enim facit veritatem, qui non peccat; sed ante Christum omnes peccaverunt: ut dicitur Rom. III, 23. Respondeo dicendum, secundum Augustinum, quod ille facit veritatem in seipso, cui displicet malum quod fecit; et relictis tenebris, observat se a peccatis, et de praeteritis poenitens venit ad lucem, ad hoc ut specialiter manifestentur opera eius. Sed contra est, quod nullus debet publicare bona quae facit: unde Pharisaei de hoc a domino reprehenduntur. Dicendum est, quod licitum est velle manifestare opera sua coram Deo, ut approbentur, secundum quod dicitur II Cor. X, 18: non enim qui seipsum commendat, ille probatus est, sed quem Deus commendat. Et Iob XVI, 20: ecce in caelo est testis meus. Velle etiam manifestari in sua conscientia ut gaudeat; secundum quod dicitur II Cor. I, 12: gloria nostra haec est, testimonium conscientiae nostrae. Velle autem manifestari hominibus ad laudem, vel gloriam propriam, reprehensibile est. Nihilominus tamen sancti viri bona quae faciunt, manifestari desiderant hominibus propter honorem Dei et propter utilitatem fidei; Matth. V, 16: sic luceat lux vestra coram hominibus ut videant opera vestra bona, et glorificent patrem vestrum qui in caelis est.
3:21
Sed veniunt ad lucem, ut manifestentur opera eorum, quoniam in Deo sunt facta, idest secundum mandatum Dei, vel per gratiam Dei. Quicquid enim boni facimus, sive vitando peccatum, seu poenitendo de commissis, sive bona operando, totum est a Deo, iuxta illud Is. XXVI, 12: omnia opera nostra operatus es in nobis.
3:22
Supra dominus tradidit doctrinam de spirituali regeneratione per verba; hic vero doctrinam illam implet per opera, baptizando. Et primo inducitur duplex Baptismus; secundo movetur quaestio de comparatione eorum, ibi facta est ergo quaestio et cetera. Circa primum duo facit. Primo inducitur Baptismus Christi; secundo Baptismus Ioannis, ibi erat autem Ioannes baptizans et cetera. Dicit ergo primo: post haec, scilicet quae de doctrina spiritualis regenerationis praemissa sunt, venit Iesus, et discipuli eius in terram Iudaeam. Sed hic est quaestio litteralis: nam supra dixerat Evangelista, quod dominus de Galilaea venerat in Ierusalem, quae est Iudea terra, ubi instruxerat Nicodemum. Quomodo ergo post instructionem Nicodemi, venit in Iudaeam, cum iam esset ibi? Ad quod est duplex responsio: nam secundum Bedam, Christus post verba Nicodemi, ivit in Galilaeam, et ibi aliquandiu moratus rediit in Iudaeam: et ideo cum dicitur post haec venit Iesus, non est intelligendum quod immediate venerit in Iudaeam post verba Nicodemi. Alio modo, secundum Chrysostomum, intelligendum est quod post haec immediate venerit in terram Iudaeam. Christus enim volebat praedicare ubi multitudo conveniebat, ut multi converterentur; Ps. XXXIX, 10: annuntiavi iustitiam tuam in Ecclesia magna. Et infra c. XVIII, 20: ego palam locutus sum et cetera. Duo autem loca erant in Iudaea, ad quae confluebat multitudo Iudaeorum, scilicet Ierusalem, ad quam ibant ad festa, et Iordanis, ad quem concurrebant propter praedicationem et Baptismum Ioannis. Et ideo dominus ista duo loca frequentans, statim completis diebus festis in Ierusalem, quae est in una parte Iudaeae, venit in aliam partem Iudaeae, ubi Ioannes baptizabat, scilicet in Iordanem. Moraliter autem Iudaea interpretatur confessio, ad quam venit Iesus, quia Christus confitentes sua peccata, vel divinam laudem, visitat; Ps. CXIII, 2: facta est Iudaea sanctificatio eius. Et illic moratur, quia tales non transitorie visitat; infra XIV, 23: ad eum veniemus et mansionem apud eum faciemus. Et illic baptizat, idest purgat a peccatis: quia nisi quis peccata sua confiteatur, remissionem non consequitur; Prov. XXVIII, 13: qui abscondit scelera sua, non dirigetur.
3:23
Deinde cum dicit erat autem et Ioannes baptizans in Aennon, introducit Evangelista Baptisma Ioannis: et circa hoc quatuor facit. Primo enim ponit personam baptizantis; secundo locum Baptismi; tertio fructum; quarto tempus. Persona baptizans est Ioannes; et ideo dicit erat autem Ioannes baptizans. Sed hic est quaestio: quia cum Baptisma Ioannis ordinaretur ad Baptismum Christi, videtur quod, veniente Baptismate Christi, Ioannes cessare debuerit a baptizando, sicut veniente veritate, cessat figura. Ad hoc est triplex responsio. Una, quantum ad personam Christi: nam Ioannes baptizavit ut Christus baptizaretur ab eo. Nec oportebat quod solus Christus ab eo baptizaretur, ne Baptismus Ioannis ex huius singularitate, melior Christi Baptismate videretur: et ideo expediens fuit ut alii ante Christum baptizarentur a Ioanne, quia antequam Christi doctrina publicata est, necessarium erat homines praeparari ad Christum Baptismo Ioannis. Unde secundum hoc, ita se habet Baptismus Ioannis ad Baptismum Christi sicut catechismus, in quo baptizandi instruuntur de fide et praeparantur ad Baptismum, se habet ad verum Baptisma. Necessarium etiam fuit ut postquam Christus baptizatus fuerat a Ioanne, alii baptizarentur ab eo, ne Ioannis Baptisma reprobandum videretur; sicut etiam non statim veniente veritate cessavit usus legalium, sed, secundum Augustinum, licuit Iudaeis determinato tempore legalia servare. Alio modo quantum ad personam Ioannis: nam si Ioannes statim cum Christus baptizare coepit, destitisset a Baptismo, potuisset credi, quod hoc fecisset ex invidia, vel ira. Et quia, ut dicitur Rom. XII, 17: providere debemus bona non solum coram Deo, sed etiam coram omnibus hominibus: ideo Ioannes non statim cessavit. Alio modo quantum ad discipulos Ioannis, qui iam incipiebant se zelotypos habere ad Christum, et ad discipulos eius, quia baptizabant. Unde si statim Ioannes totaliter baptizare cessasset, dimisisset discipulos suos in maiori zelo et controversia contra Christum et discipulos eius. Iam enim etiam Ioanne baptizante, ipsi aegre ferebant Baptismum Christi: quod patet ex sequentibus. Et ideo non statim cessavit; I Cor. VIII, 9: videte ne forte haec licentia vestra offendiculum fiat infirmis. Locus autem Baptismi erat in Aennon iuxta Salim: quia aquae multae erant ibi. Salim alio nomine dicitur Salem quae est villa, unde Melchisedech rex fuit. Et dicitur hic Salim, quia apud Iudaeos, lector pro voluntate uti potest vocalibus litteris in medio dictionum: unde, sive dicatur Salim, sive Salem, non refert apud Iudaeos. Hoc autem quod addit quia aquae multae erant ibi ponit ad exponendum hoc nomen loci, scilicet Aennon, quod idem est quod aqua. Fructus autem Baptismi est remissio peccatorum; et ideo dicit et veniebant et baptizabantur, idest mundabantur: quia, ut dicitur Matth. III, 5, Lc. III, 7 multitudo magna ibat ad Ioannem. Tempus ponitur ibi nondum enim missus fuerat Ioannes in carcerem: quod ideo dicit, ut det intelligere quod ipse incepit narrationem de factis Christi ante alios Evangelistas. Alii namque inceperunt narrare opera Christi solum a tempore incarcerationis Ioannis. Unde dicitur Matth. IV, 12: cum audisset Iesus, quia Ioannes traditus esset, secessit in Galilaeam.
3:24
Et ideo, quia omnia facta Christi ante Ioannis incarcerationem praeterierant, Ioannes, qui ultimo Evangelium scripsit, defectum hunc supplevit; et hoc insinuat, cum dicit nondum enim missus fuerat Ioannes in carcerem. Sed nota, quod dispensatione divina factum est ut Ioannes, Christo baptizante, non diu baptizaret et praedicaret, ne ex hoc fieret schisma in populo; quamquam hoc ei aliquo tempore permissum fuerit, ne reprobandus videretur, ut supra dictum est. Sic etiam dispensatione factum est ut post praedicationem fidei, et conversionem fidelium, templum totaliter destrueretur, ut videlicet tota devotio, et spes fidelium traheretur ad Christum.
3:25
Deinde cum dicit facta est autem quaestio etc., inducitur quaestio Baptismatum: et primo proponitur ipsa quaestio; secundo relatio quaestionis ad Ioannem, ibi et venerunt ad Ioannem; tertio ponitur quaestionis determinatio, ibi respondit Ioannes, et dixit eis. Quia ergo duo baptizabant, ut dictum est, scilicet Christus et Ioannes, discipuli ipsius Ioannis pro magistro suo zelantes, occasionem dissidii sumpserunt. Et hoc est quod dicit facta est quaestio, idest controversia, ex discipulis Ioannis, ipsis scilicet primo moventibus hanc quaestionem, cum Iudaeis: quos reprehendebant discipuli Ioannis, eo quod ad Christum magis currerent propter miracula quae faciebat, quam ad Ioannem, qui miraculum nullum faciebat. Et quaestio ista facta est de purificatione, idest de Baptismo. Causam autem unde invidebant discipuli Ioannis, et controversiam movebant, sumpserunt ex eo quod Ioannes illos quos baptizabat, mittebat ad Christum; Christus vero quos baptizabat non mittebat ad Ioannem. Ex quo videbatur, et forte Iudaei dicebant, Christum maiorem esse Ioanne: et ideo isti nondum spirituales, de Baptismo contendunt cum Iudaeis; I Cor. III, 3: cum enim sit inter vos zelus et contentio, nonne carnales estis?
3:26
Sed motam quaestionem referunt ad Ioannem; et ideo dicit et venerunt ad Ioannem. Et si attenditur diligenter, conati sunt commovere Ioannem contra Christum. Similes isti sunt bilinguibus et susurronibus; Eccli. c. XXVIII, 15: susurro et bilinguis maledictus multos enim turbabit pacem habentes. Proponunt autem quatuor, quae commotionem in animo Ioannis contra Christum causarent. Primo enim commemorant humilitatem status Christi praeteriti; secundo beneficium a Ioanne impensum; tertio officium assumptum a Christo; quarto detrimentum quod provenit Ioanni ex Christi officio. Humilitatem autem status commemorant, cum dicunt qui erat tecum, quasi unus de discipulis; non autem tu cum illo, sicut cum magistro: nam si alicui maiori honor exhibeatur, non est tanta causa invidiae; sed tunc quis invidet, quando minori se magis honor exhibetur; Eccle. X, 7: vidi servos in equis sedentes, et principes ambulantes super terram quasi servos; Iob XIX, 16: servum meum vocavi, et non respondit. Quia plus turbatur dominus aliquis de rebellione servi et subditi, quam alicuius alterius. Secundo commemorantes beneficium impensum a Ioanne, non dicunt quem tu baptizasti, quia in hoc confessi fuissent magnificentiam Christi, quae in Baptismo demonstrata est, et descensum spiritus sancti super eum in specie columbae, et vocem patris sibi factam; sed dicunt cui tu testimonium perhibuisti; idest, quem tu clarum et circumspectum fecisti, talia tibi rependere audet, quod multum concitat exacerbationem; Ps. XL, 10: qui edebat panes meos, magnificavit super me supplantationem. Sed quia quaerentes propriam gloriam, et intendentes lucrum proprium in suo officio, dolent si alius officium illud assumat. Ideo, tertio, isti addunt etiam, quod Christus Ioannis officium sibi assumpsit, cum dicunt: ecce hic baptizat; idest, officium tuum exercet: quod multum concitat ad turbationem. Nam communiter videmus hic, homines eiusdem artis insidiose et invide se habere ad invicem. Figulus figulo invidet, non autem fabro. Sic etiam doctores proprium honorem quaerentes, dolent si alius veritatem docet; contra quos dicit Gregorius: mens pii pastoris optat ut veritatem, quam solus docere non sufficit, alii doceant. Sic et Moyses, Num. XI, 29: quis det ut omnis hic populus prophetet? Sed non solum sufficiebat istis concitare Ioannem; sed quod magis movet, referunt, scilicet detrimentum quod Ioanni ex assumpto officio a Christo provenire videbatur; quod quarto exponunt, cum dicunt et omnes veniunt ad eum, qui scilicet ad te venire solebant: quia te dimisso et contempto, omnes ad Baptismum eius currunt. Quod autem ante consueverant ire ad Ioannem, patet ex testimonio Matth. XI, 7: quid existis in desertum videre? et cetera. Tali invidia movebantur Pharisaei contra Christum; unde dicebant, infra XII, 19: ecce totus mundus post eum vadit. Sed ex his Ioannes non fuit motus contra Christum: non enim erat arundo vento agitata, ut dicitur Matt. XI, 7. Et hoc patet ex responsione Ioannis, quae sequitur in determinatione quaestionis sibi delatae.
Hic ponitur responsio Ioannis super quaestione sibi delata a discipulis quae quidem quaestio duo continebat, scilicet querimoniam de officio assumpto: unde dicebant ecce hic baptizat, et de Christi profectu in fama et opinione hominum: unde dicebant et omnes veniunt ad eum. Et ideo Ioannes dirigit responsionem suam ad haec duo: et primo respondet ad querimoniam de officio assumpto; secundo vero ad querimoniam de profectu Christi, ibi illum oportet crescere, me autem minui. Circa primum tria facit. Primo ostendit officiorum Christi et sui originem; secundo ipsorum distinctionem, ibi ipsi vos mihi testimonium perhibetis; tertio ostendit habitudinem Christi et suam ad dicta officia, ibi qui habet sponsam, sponsus est. Circa primum autem nota quod discipuli Ioannis licet malitiose Ioanni quaestionem proponant, et ex hoc sint reprehensione digni, Ioannes tamen non eos vehementer increpat; et hoc propter imperfectionem: timebat enim ne commoti ex reprehensione, recederent ab eo, et iungentes se Pharisaeis, Christo publice insidiarentur; implens in hoc quod de domino dicitur, Is. XLII, 3: calamum quassatum non confringet et cetera. Similiter advertendum, quod a principio suae responsionis non ardua et praeclara de Christo asserit, sed humilia et plana propter ipsorum invidiam. Cum enim excellentia sit alterius invidiae provocativa, si Ioannes statim Christi excellentiam eis proposuisset, illorum invidiae fomentum praestitisset.
3:27
Et ideo humilia proponens, dicit non potest homo a se accipere quicquam: intendens in hoc eis terrorem incutere; quasi dicat: hoc quod omnes ad eum currunt, non est nisi a Deo, quia non potest homo accipere quicquam, scilicet perfectionis et boni, nisi fuerit ei datum de caelo, et ideo si vos contradicitis, contradicitis Deo; Actor. V, 38: si ex hominibus est consilium hoc, aut opus istud, dissolvetur. Et sic exponit Chrysostomus, referens hoc ad Christum. Augustinus autem refert ad ipsum Ioannem, et melius. Non potest homo accipere quicquam, nisi fuerit ei datum de caelo; quasi dicat: vos zelatis pro me, et vultis quod ego maior sim quam Christus; sed hoc non est mihi datum, nec ego volo mihi usurpare; secundum illud Hebr. V, 4: nemo assumit sibi honorem et cetera. Sic ergo patet officiorum origo.
3:28
Sequitur officiorum distinctio, cum dicit ipsi vos mihi testimonium perhibetis; quasi dicat: ex testimonio meo, quod sibi perhibui, potestis scire officium mihi commissum a Christo: nam ipsi vos mihi testimonium perhibetis, idest perhibere potestis, quod dixerim: non sum ego Christus; supra I, 20: confessus est et non negavit. Sed hoc dixi, quia missus sum ante illum, sicut praeco ante iudicem. Sic ergo ex testimonio meo scire potestis officium meum, quod est praecedere Christum, et praeparare sibi viam; supra I, 6: fuit homo missus a Deo, cui nomen erat Ioannes. Sed officium Christi est iudicare et praeesse. Et si bene attenditur, Ioannes more providi respondentis, proponentes ex verbis eorum arguit, secundum illud Lc. XIX, 22: ex ore tuo te iudico.
3:29
Qualiter autem Ioannes se habet ad officium suum, ostendit cum subdit qui habet sponsam, sponsus est: et primo ponit quamdam similitudinem; secundo adaptat eam ad propositum, ibi in hoc autem gaudium meum impletum est. Circa primum duo facit. Primo ponit similitudinem quantum ad id quod pertinet ad Christum; secundo quantum ad id quod pertinet ad seipsum, ibi amicus autem sponsi et cetera. Circa primum notandum est, quod in rebus humanis disponere, et dominari, et habere sibi sponsam, pertinet ad sponsum tantum; et ideo dicit qui habet sponsam, idest ad quem pertinet habere sponsam, sponsus est. Iste autem sponsus est Christus; Ps. XVIII, 6: tamquam sponsus procedens de thalamo suo. Sponsa sua est Ecclesia, quae coniungitur ei per fidem; Oseae II, 20: sponsabo te mihi in fide. Et in huius figuram dixit Sephora ad Moysen, Ex. IV, 25: sponsus sanguinum tu mihi es. Et de istis nuptiis dicitur Apoc. XIX, 7: venerunt nuptiae agni. Sic ergo, quia Christus sponsus est, etiam ad eum pertinet habere sponsam, scilicet Ecclesiam; sed ad me non pertinet nisi gaudere quod sponsam habet. Unde dicit amicus autem sponsi (...) gaudio gaudet. Et licet supra dixerit quod non erat dignus solvere corrigiam calceamentorum Iesu, hic tamen vocat se eius amicum, ut insinuet caritatis suae fidelitatem ad Christum. Nam servus ad ea quae domini sui sunt, non movetur affectu caritatis, sed spiritu servitutis; amicus vero ex amore, quae amici sunt procurat, et fideliter. Unde servus fidelis est sicut amicus domini sui; Eccli. XXXIII, 31: si est tibi servus fidelis, sit tibi quasi anima tua. Et ex hoc patet fidelitas servi, quando gaudet de bonis domini, et quando non sibi, sed domino suo bona procurat. Sic ergo, quia Ioannes sponsam sibi creditam, non sibi, sed sponso reservavit, servus fidelis fuit, et amicus sponsi. Et ideo ad hoc insinuandum, se amicum sponsi dicit. Simile debent facere homines amici veritatis, ut sponsam eis ad custodiendum commissam non ad propriam utilitatem et gloriam convertant, sed ad honorem et gloriam sponsi honorifice praeservent: alias non essent amici sponsi, sed potius adulteri. Unde Gregorius dicit, quod adulterinae cogitationis puer reus est, si placere oculis sponsae desiderat, per quem sponsus dona transmittit. Quod non faciebat apostolus II Cor. c. XI, 2: despondi enim vos uni viro virginem castam exhibere Christo. Simile et Ioannes faciebat, quia sponsam, scilicet populum fidelem, non sibi retinuit, sed ad sponsum, scilicet Christum, duxit. Sic ergo insinuat caritatis suae fidelitatem per hoc quod dicit amicus sponsi. Item permanentiam, cum dicit stat, firmus in amicitia et fidelitate, non elevans se supra se; Hab. II, 58: super custodiam meam stabo; I Cor. XV, 58: estote stabiles et immobiles; Eccli. VI, 11: amicus, si permaneat fixus, erit tibi quasi coaequalis. Item attentionem, cum dicit et audit eum; idest, attente considerat modum quo sponsus sponsae coniungitur. In quo, secundum Chrysostomum, explicat modum istorum sponsalium; nam per fidem celebrantur: fides autem est ex auditu, Rom. X, 17. Vel audit, idest reverenter obedit, disponendo de sponsa secundum imperium sponsi; Is. l, 4: audiam eum quasi magistrum: quod est contra malos praelatos, qui non secundum Christi mandatum disponunt Ecclesiam. Item insinuat spiritualem iucunditatem, cum dicit et gaudio gaudet propter vocem sponsi; scilicet, cum sponsus sponsam suam alloquitur. Et dicit gaudio gaudet, ut ostendat veritatem et perfectionem sui gaudii. Qui enim non gaudet de bono, non vero gaudio gaudet. Et ideo, si ego dolerem ex hoc quod Christus, qui est verus sponsus, sponsae, idest Ecclesiae, praedicat, non essem amicus sponsi: sed ego non doleo. Immo in hoc gaudium meum impletum est, scilicet quod video quod diu desideravi, sponsum videlicet sponsam alloquentem. Vel in hoc gaudium meum impletum est, idest, ad perfectam et debitam mensuram pervenit, quando sponsa iam coniungitur sponso: quia iam habeo gratiam meam, et officium meum perfeci; Habac. III, 18: ego autem in domino gaudebo, et exultabo in Deo Iesu meo.
3:30
Consequenter cum dicit illum oportet crescere, me autem minui solvit quaestionem quantum ad querimoniam de profectu gratiae Christi. Et primo ponit huius profectus convenientiam; secundo rationem assignat, ibi qui de sursum est, super omnes est. Dicit ergo: vos dicitis, quod omnes currunt ad eum, idest ad Christum; et sic proficit in honore et fama populi: sed ego dico, quod hoc non est inconveniens, quia illum oportet crescere, non in se, sed quantum ad alios, inquantum eius virtus magis ac magis innotescit; sed me oportet minui, in reverentia et fama quoad populum: nam honor et reverentia non debetur mihi sicut principali, sed Christo. Et ideo ipso veniente, cessat exhibitio reverentiae quantum ad me; sed crescit quantum ad Christum: sicut veniente principe, cessat officium legati; I Cor. XIII, 10: cum venerit quod perfectum est, evacuabitur quod ex parte est. Et sicut in caelo Lucifer praecedit solem ad illuminandum, quo veniente, cessat eius lux; ita Ioannes praecessit Christum: unde Lucifero comparatur; Iob XXXVIII, 32: numquid produces Luciferum? Significatur hoc etiam in nativitate Ioannis, et in morte eius. In nativitate quidem, quia natus est Ioannes eo tempore quo dies decrescere incipiunt; Christus vero quando dies crescere incipiunt, scilicet octavo Kalendas Ianuarii. Quantum ad mortem vero, quia Ioannes mortuus minoratus per capitis abscissionem, Christus vero sublimatus per crucis exaltationem. Moraliter autem hoc debet esse in unoquoque nostrum. Oportet illum, idest Christum, in te crescere, ut scilicet in cognitione et amore eius proficias: quia inquantum magis eum potes cognoscendo et amando percipere, tanto magis Christus crescit in te; sicut qui magis proficit in videndo unam et eamdem lucem, reputat lucem magis crescere. Et ex hoc oportet homines sic proficientes minui in sua reputatione: quia quanto plus cognoscit quis de altitudine divina, tanto minorem reputat parvitatem humanam; unde Prov. XXX, 1, dicitur: visio quam locutus est vir, cum quo est Deus; et sequitur: stultissimus sum virorum, et sapientia hominum non est mecum. Et Iob ult., 5: auditu auris audivi te, nunc autem oculus meus videt te: idcirco ipse me reprehendo, et ago paenitentiam in favilla et cinere. Consequenter cum dicit qui desursum venit, super omnes est, assignat rationem dictorum: et hoc dupliciter. Primo ex origine; secundo ex doctrina, ibi qui de terra est, de terra loquitur. Circa primum sciendum est, quod in rebus unumquodque, ad hoc quod sit perfectum, oportet venire ad terminum sibi debitum ex sua origine: sicut si aliquis ex rege oritur, oportet eum tamdiu crescere quousque fiat rex. Christus autem habet originem excellentissimam et aeternam; et ideo oportet illum crescere per manifestationem suae virtutis, quantum ad alios, quousque innotescat, eum super omnes esse; et ideo dicit qui desursum est, scilicet Christus secundum divinitatem. Supra (hoc cap.): nemo ascendit in caelum, nisi qui descendit de caelo; infra c. VIII, 23: vos de deorsum estis, ego autem de superius sum. Vel desursum venit secundum humanam naturam, idest de altitudine humanae naturae, assumendo eam in altitudine sua secundum quod fuit in quolibet statu. Consideratur enim secundum triplicem statum. Primus enim status humanae naturae est ante peccatum; et de hoc assumpsit puritatem, assumendo carnem non inquinatam contagio culpae originalis; Ex. XII, 5: erit agnus anniculus absque macula. Secundus status est post peccatum: et de hoc assumpsit passibilitatem et mortem, assumendo similitudinem carnis peccati, quantum ad poenam, non ipsum peccatum quantum ad culpam; secundum illud Rom. VIII, 3: misit Deus filium suum in similitudinem carnis peccati. Tertius est status resurrectionis et gloriae; et de hoc assumpsit impossibilitatem peccandi, et fruitionem animae. Sed cavendus est hic error quorumdam dicentium in Adam remansisse aliquod materialiter non inquinatum macula originali, et traductum in posteros, puta usque ad beatam virginem; et de hoc corpus Christi fuisse formatum. Quod quidem haereticum est: quia quicquid in Adam materialiter fuit, macula originalis peccati inquinatum est. Materia vero, de qua formatum est corpus Christi, depurata fuit virtute spiritus sancti, beatam virginem sanctificantis. Iste, inquam, qui desursum venit secundum divinitatem et secundum humanam naturam, super omnes est, et per eminentiam gradus, secundum illud Ps. CXII, 4: excelsus super omnes gentes dominus, et per auctoritatem et potestatem; Eph. I, 22: ipsum dedit caput super omnem Ecclesiam. Hic ostendit rationem quantum ad doctrinam. Et primo ostendit modum doctrinae Christi, et eius altitudinem; secundo diversitatem recipientium vel non recipientium ipsam doctrinam, ibi et testimonium eius nemo accipit et cetera. Circa primum duo facit. Primo proponit conditionem doctrinae Ioannis; secundo conditionem doctrinae Christi; ibi qui de caelo venit, super omnes est. Circa primum sciendum est quod homo per loquelam suam maxime cognoscitur, Matth. XXVI, 73: loquela tua manifestum te facit; et ibid. XII, 34: ex abundantia cordis os loquitur. Et inde est quod conditio doctrinae attenditur secundum conditionem suae originis. Sic ergo ad cognoscendum conditionem doctrinae Ioannis, consideremus primo conditionem suae originis; unde dicit qui est de terra, scilicet Ioannes, non solum materialiter, sed etiam active: quia corpus eius virtute creata formatum fuit; Iob IV, 19: qui habitant domos luteas, et terrenum habent fundamentum. Secundo consideremus eius conditionem quae terrena est: unde dicit de terra est, idest terrenus. Et ideo tertio doctrina eius describitur; unde dicit de terra loquitur, idest de terrenis; Is. XXIX, 4: de terra loqueris, et de humo audietur eloquium tuum. Sed quomodo de terra loquitur qui fuit spiritu sancto repletus adhuc ex utero matris suae? Respondeo, secundum Chrysostomum, dicendum, quod Ioannes de terra se loqui dicit in comparatione ad Christi doctrinam; quasi dicat: ea quae loquitur, parva et humilia sunt, qualia decens est suscipere terrestrem naturam, in comparatione ad illum, in quo sunt omnes thesauri sapientiae et scientiae Dei absconditi, ut dicitur Col. II, 3. Is. LV, v. 9: sicut exaltantur caeli a terra, ita exaltatae sunt viae meae a viis vestris. Vel dicendum, secundum Augustinum, et melius, quod considerandum est in quolibet homine quid habeat ex se, et quid ex alio. Ioannes autem, et quilibet homo purus ex se habet quod sit de terra. Et ideo quantum ad ipsum pertinet, non habet quod loquatur nisi de terra; et si aliqua divina loquitur, hoc habet ex divina illuminatione; Eccli. XXXIV, 6: cor tuum quasi phantasias patitur, nisi ab omnipotente fuerit emissa visitatio. Unde et apostolus dicit, I Cor. XV, 10: non autem ego, sed gratia Dei mecum; Matth. X, 20: non enim vos estis qui loquimini, sed spiritus patris vestri qui loquitur in vobis. Sic ergo, quantum ad Ioannem pertinet, de terra est, et de terra loquitur. Si quid autem divinum in eo fuit, non recipientis, sed illuminantis est. Hic proponit conditionem doctrinae Christi; et circa hoc tria facit.
3:31
Primo enim ostendit conditionem originis quae caelestis est; unde dicit qui de caelo venit, super omnes est. Licet enim corpus Christi materialiter de terra fuerit, active tamen de caelo venit, inquantum virtute divina corpus eius formatum fuit. Venit etiam de caelo, quia persona aeterna et increata filii de caelo venit per carnis assumptionem. Supra eodem: nemo ascendit in caelum, nisi qui descendit de caelo filius hominis, qui est in caelo. Secundo ostendit dignitatem suae conditionis, quae altissima est; unde dicit super omnes est: et hoc expositum est supra. Tertio concludit dignitatem doctrinae suae, quae certissima est, quia quod vidit et audivit, hoc testatur. Christus enim, inquantum est Deus, est ipsa veritas; sed inquantum homo, est testis veritatis; infra XVIII, 37: in hoc natus sum, et ad hoc veni, ut testimonium perhibeam veritati. Ideo testimonium perhibet de seipso; infra VII, 13: testimonium perhibes de teipso. Sed testatur certa, quia quae audivit apud patrem; infra VIII, 26: ego quae audivi a patre meo, haec loquor in mundo; I Io. I, 3: quod vidimus et audivimus. Sed nota, quod aliter habetur cognitio rei per visum, et aliter per auditum; nam per visum habetur cognitio rei per ipsam rem visam; sed per auditum non cognoscitur res per ipsam vocem auditam, sed per intellectum loquentis. Quia ergo dominus habet scientiam acceptam a patre, ideo dicitur quod vidit, inquantum procedit de essentia patris, et audivit, inquantum procedit ut verbum intellectus paterni. Sed quia in rebus intelligentibus aliud est eorum esse, et aliud eorum intelligere; ideo aliter accipitur ab eis cognitio per visum, et aliter per auditum. Sed in Deo patre idem est esse et intelligere; ideo in filio idem est videre et audire. Similiter etiam quia in vidente non est ipsa essentia rei in se, sed similitudo eius, similiter et in audiente non est ipsa conceptio loquentis, sed signum ipsius; ideo videns non est ipsa essentia rei in se, nec audiens est ipsum verbum. In filio autem est ipsa essentia patris accepta per generationem, et est ipsum verbum; et ideo in ipso idem est videre et audire. Et hoc sic concludit Ioannes, quod ex quo doctrina Christi altior et certior est quam mea, ideo magis audiendus est Christus quam ego.
3:32
Supra Ioannes Baptista commendavit Christi doctrinam; hic vero agit de diversitate recipientium: unde tractat de fide adhibenda ipsi doctrinae, et circa hoc tria facit. Primo ostendit raritatem credentium; secundo credendi debitum, ibi qui autem acceperit eius testimonium etc.; tertio fidei praemium, ibi qui credit in filium, habet vitam aeternam. Dicit ergo: dico quod Christus certam scientiam habet, et vera loquitur. Tamen licet pauci testimonium eius accipiant, non propter hoc doctrinae ipsius derogatur, quia hoc non est ex parte eius, sed ex parte eorum qui non recipiunt, scilicet discipulorum Ioannis, qui nondum credebant, et Pharisaeorum, qui ipsius doctrinae detrahebant. Et ideo dicit et testimonium eius nemo accipit. Hoc autem quod dicit nemo, potest dupliciter exponi. Uno modo, nemo, idest pauci, et si aliqui accipiant. Et quod aliqui accipiant, ostendit subdens: qui autem accepit eius testimonium et cetera. Hoc modo loquendi usus est Evangelista cum dixit, supra I, 11: in propria venit, et sui eum non receperunt: quia pauci eum receperunt. Alio modo, quia accipere eius testimonium est credere in Deum; sed nullus potest credere ex seipso, sed ex Deo; Eph. II, 8: gratia salvatis estis. Et ideo dicit nemo accipit, scilicet ex se, nisi donetur sibi a Deo. Vel aliter. Consuetum est in Scriptura divina populo loqui de duobus. Quia quamdiu sumus in hoc mundo, mali sunt permixti bonis; et ideo Scriptura aliquando loquitur de populo, referendo intentionem suam ad malos, aliquando ad bonos. Et hic modus loquendi habetur Ier. XXVI: nam primo dicit: omnis populus et sacerdotes quaerebant occidere Ieremiam: referens intentionem suam ad malos: et postea statim dicit, quod omnis populus quaerebat eum liberare, loquens de bonis. Eodem modo et Ioannes Baptista habens oculos suos ad sinistram, idest ad malos, dicit et testimonium eius nemo accipit: et ex alia referens ad dexteram, idest ad bonos, dicit qui autem acceperit eius testimonium et cetera. Qui autem acceperit eius testimonium, ubi ostendit debitum fidei, quod est supponere se veritati divinae. Et circa hoc quatuor facit. Primo proponit divinam veritatem; secundo subdit divinae veritatis denuntiationem, ibi quem enim misit Deus, verba Dei loquitur; tertio insinuat denuntiandi facultatem, ibi non enim ad mensuram dat Deus spiritum; quarto assignat facultatis rationem, ibi pater diligit filium et cetera. Debitum autem fidei est ut homo veritati divinae se supponat; et ideo dicit quod si pauci testimonium eius accipiunt, tamen aliqui accipiunt; unde dicit qui autem acceperit eius testimonium; idest quicumque sit ille, signavit, idest signum quoddam in corde suo ponere debet seu posuit, quod ipse Christus est Deus. Et est verax, quia ipse dicebat se esse Deum: quod si non esset, non esset verax, cum tamen scriptum sit, Rom. III, 4: est autem Deus verax et cetera. De isto signaculo dicitur Cant. VIII, 6: pone me ut signaculum super cor tuum. Et II Tim. II, 19: firmum fundamentum Dei stat, habens signaculum et cetera. Vel, secundum Chrysostomum, signavit, idest monstravit, quia Deus, scilicet pater, verax est; quia scilicet misit filium suum, quem promisit mittendum. Quod ideo dicit Evangelista ut ostendat eos qui non credunt Christo, veritatem patris negare. Et ideo statim subdit divinae veritatis commendationem, dicens quem enim misit Deus, verba Dei loquitur; quasi dicat: hoc signavit, quod Christus, cuius testimonium accipit, quem Deus misit, verba Dei loquitur: et ideo qui credit ei, credit patri, infra VIII, 26: ego quae audivi a patre loquor in mundo. Unde non loquebatur nisi patrem, et verba patris; quia missus erat a patre, et quia ipse est verbum patris: unde etiam se loqui patrem dicit.
3:33
Vel si hoc quod dicit, quod Deus verax est, referatur ad Christum, datur intelligi distinctio personarum: cum enim pater sit Deus verax, et Christus est verax Deus; sequitur, quod verus Deus misit Deum verum, distinctum ab eo in persona, non in natura.
3:34
Denuntiandi autem facultas subest Christo maxima, quia non ad mensuram recipit spiritum; et ideo dicit non enim ad mensuram dat Deus spiritum. Posses enim dicere, quod licet miserit eum Deus, tamen non omnia a Deo loquitur, sed aliqua: nam et prophetae aliquando quidem locuti sunt ex spiritu suo, aliquando vero ex spiritu Dei. Sicut II Reg. VII, 3 legitur de Nathan propheta, quod ex spiritu suo loquens, consuluit David, quod aedificaret templum; quod quidem postmodum ex spiritu et nutu divino retractavit. Sed hoc ostendit Baptista locum non habere in Christo; quia prophetae quidem accipiunt spiritum Dei mensurate, scilicet quantum ad aliquid non quantum ad omnia, et ideo non quantum ad omnia verba Dei loquuntur; Christus autem, qui absque mensura et quantum ad omnia spiritum recepit, ideo quantum ad omnia verba Dei loquitur. Sed quomodo spiritus sanctus datur ad mensuram, cum sit immensus, secundum Athanasium in suo symbolo: immensus pater, immensus filius, immensus spiritus sanctus? Responsio. Dicendum, quod spiritus sanctus datur ad mensuram, non quantum ad essentiam suam et virtutem eius, secundum quod est infinitus; sed quantum ad dona, quae dantur mensurate. Ephes. IV, 7: unicuique nostrum data est gratia secundum mensuram. Notandum autem, quod hoc quod dicitur hic de Christo, quod non ad mensuram dedit ei Deus pater spiritum, potest dupliciter intelligi. Uno modo intelligitur de Christo secundum quod Deus; alio modo secundum quod homo. Ad hoc enim datur alicui aliquid ut habeat illud: habere autem spiritum sanctum, convenit Christo et inquantum Deus et inquantum homo; et sic secundum utrumque habet spiritum sanctum. Sed inquantum homo, habet spiritum sanctum ut sanctificantem; Is. LXI, 1: spiritus domini super me, eo quod unxerit me, scilicet hominem; inquantum vero Deus habet spiritum sanctum ut manifestantem tantum, secundum quod ab eo procedit. Io. XVI, 14: ille clarificabit, idest manifestabit, quia de meo accipiet. Sic ergo utroque modo, scilicet inquantum Deus et inquantum homo, Christus habet spiritum sanctum non ad mensuram. Nam Christo, inquantum Deus, dicitur Deus pater dare spiritum sanctum, non ad mensuram, quia dat ei virtutem et potestatem spirandi spiritum sanctum, qui, cum sit infinitus, in infinitum dat ei pater: quem quidem pater dat ei sicut ipse habet, ut scilicet sicut ab eo procedit, ita et filio. Et hoc dedit ei per aeternam generationem. Similiter et Christus, inquantum homo, non ad mensuram habuit spiritum; nam hominibus datur spiritus sanctus ad mensuram, quia gratia eius ad mensuram eis datur; sed Christus inquantum homo non ad mensuram recepit gratiam: et ideo non ad mensuram recepit spiritum sanctum. Sed notandum, quod in Christo est triplex gratia, scilicet unionis, singularis personae, quae est habitualis, et capitis, quae est influentiae; et quamlibet istarum recepit Christus non ad mensuram. Nam gratia unionis, quae non est habitualis, sed quoddam gratuitum donum, datur Christo, ut scilicet in humana natura sit verus filius Dei non per participationem, sed per naturam, inquantum scilicet humana natura Christi unita filio Dei in persona sit: quae quidem unio gratia dicitur, quia nullis praecedentibus meritis hoc habuit. Natura autem divina infinita est: unde ex ipsa unione accepit donum infinitum. Sic ergo non ad mensuram recepit spiritum sanctum, idest donum et gratiam unionis, quae spiritui sancto attribuitur inquantum gratuita. Gratia autem habitualis dicitur, secundum quod anima Christi plena fuit gratia et sapientia, secundum quod dicitur supra I, 14: vidimus eum quasi unigenitum a patre, plenum gratiae et cetera. De qua quidem gratia dubium esse potest, an recepit eam non ad mensuram. Cum enim huiusmodi gratia sit donum creatum, confiteri oportet quod habeat essentiam finitam: quod quidem quantum ad essentiam, secundum quod quid creatum est, ipsa gratia habitualis finita fuit. Sed tamen Christus dicitur eam recepisse non ad mensuram, triplici ratione. Primo quidem ex parte recipientis. Manifestum est enim uniuscuiusque naturae capacitatem esse finitam: quia, etsi infinitum bonum recipere possit cognoscendo, et amando, et fruendo, tamen ipsum recipit fruendo finite. Est autem cuiuslibet creaturae, secundum suam speciem et naturam, determinata capacitatis mensura; quae tamen divinae potestati non praeiudicat quin posset aliam creaturam facere maioris capacitatis; sed iam non esset eiusdem naturae secundum speciem; sicut si ternario addatur unitas, erit alia species numeri. Quando igitur alicui naturae non datur de bonitate divina, quanta est capacitas naturalis speciei suae, videtur ei secundum aliquam mensuram donatum; quando vero tota naturalis capacitas impletur, non videtur ei secundum mensuram donatum; quia etsi sit mensura ex parte recipientis, non est tamen mensura ex parte dantis, qui totum paratus est dare: sicut aliquis vas ad fluvium deferens, absque mensura invenit ibi aquam paratam, quamvis ipse cum mensura accipiat, propter vasis determinatam quantitatem. Sic igitur gratia Christi habitualis, finita quidem est secundum essentiam, sed infinite, et non secundum mensuram dicitur dari, quia tantum ei datur quantum natura creata capere potest. Secundo vero ex parte doni recepti. Nam omnis forma, seu actus secundum rationem suam consideratus, non est finitus eo modo quo, finitur per subiectum in quo recipitur; sed nihil prohibet illum secundum suam essentiam finitum esse, inquantum esse suum est in aliquo receptum. Illud enim secundum essentiam suam infinitum est, quod habet totam plenitudinem essendi: quod quidem soli Deo convenit, qui est summum esse. Si autem ponatur aliqua forma spiritualis esse non in subiecto existens, puta albedo, vel color, non quidem haberet essentiam infinitam, quia essentia eius esset determinata ad genus, vel speciem; nihilominus tamen totam plenitudinem illius speciei possideret: unde secundum rationem speciei, absque termino, vel mensura esset, habens quicquid ad illam speciem pertinere potest. Si autem in aliquo subiecto recipiatur albedo, vel color, non habet semper totum quicquid pertinet ad rationem formae huius de necessitate et semper, sed solum quando sic habetur sicut perfecte haberi potest; ita scilicet quod modus habendi adaequet rei habitae potestatem. Sic igitur gratia Christi habitualis, finita quidem fuit secundum essentiam; sed tamen dicitur absque termino et mensuram fuisse, quia quicquid ad rationem gratiae poterat pertinere, totum Christus accepit. Alii autem non totum accipiunt; sed unus sic, et alius sic. Divisiones enim gratiarum sunt: I Cor. XII, 4. Tertio autem ex parte causae. In causa enim quodammodo habetur effectus. Cuicumque ergo adest causa infinitae virtutis ad influendum, dicitur habere illud quod influitur, absque mensura, et aliquo modo infinite. Puta, si quis haberet fontem, qui aquam infinitam posset effluere, infinite diceretur et absque mensura aquam habere. Sic anima Christi, infinitam et absque mensuram gratiam habet, ex hoc ipso quod habet verbum sibi unitum, quod est totius emanationis creaturarum infinitum et indeficiens principium. Patet autem ex his quae dicta sunt, quod gratia ipsius Christi, quae dicitur capitis, secundum quod Christus est caput Ecclesiae, est infinita quantum ad influentiam. Ex hoc enim quod habuit unde effunderet absque mensura spiritus dona, accepit virtutem effundendi ipsa absque mensura, ut scilicet gratia Christi non solum sufficiat ad salutem hominum aliquorum, sed hominum totius mundi, secundum illud I Io. II, 2: ipse est propitiatio pro peccatis nostris, et non pro nostris tantum, sed etiam totius mundi, ac etiam plurium mundorum, si essent.
3:35
Habet etiam Christus denuntiandi veritatem divinam opportunam facultatem, quia omnia sunt in potestate eius; unde dicit pater diligit filium, et omnia dedit in manu eius: quod quidem potest referri ad Christum secundum quod homo, et secundum quod Deus; sed aliter et aliter. Si enim referatur ad Christum, secundum naturam divinam, tunc diligit non designat principium, sed signum: non enim possumus dicere quod pater omnia filio dat, quia diligit eum, propter duo. Primo, diligere est actus voluntatis; dare autem naturam filio, est generare ipsum. Si ergo pater daret voluntate naturam filio, voluntas patris esset principium generationis filii; et sic sequeretur quod pater generaret filium voluntate, et non natura: quod est haeresis Ariana. Secundo autem, quia dilectio patris ad filium est spiritus sanctus. Si ergo dilectio patris ad filium esset ratio quare dedit omnia pater in manu filii, sequeretur quod spiritus sanctus esset principium generationis filii; quod est inconveniens. Dicendum est ergo, quod ly diligit importat signum tantum, ut dicatur, quod dilectio perfecta, qua pater diligit filium, est signum quod pater dedit omnia in manu eius, quae scilicet pater habet. Matth. XI, 27: omnia mihi tradita sunt a patre meo. Infra XIII, 3: sciens quia omnia dedit ei pater in manus. Si referatur autem ad Christum, secundum quod homo, sic ly diligit dicit rationem principii, ut dicatur pater omnia in manu filii tradidisse, scilicet quae in caelis et quae in terris sunt, secundum illud Matth. ult., 18: data est mihi omnis potestas in caelo et in terra. Hebr. I, 2: quem constituit heredem universorum. Et huius traditionis ratio est, quia diligit eum; unde dicit pater diligit filium: dilectio enim patris ratio est creandi quamlibet creaturam. Sap. XI, 25: diligis omnia quae sunt, et nihil odisti eorum quae fecisti. De dilectione autem filii habetur Lc. c. III, et Matth. III, 17: hic est filius meus dilectus, in quo complacui mihi. Et Coloss. I, v. 13: transtulit nos in regnum filii dilectionis suae, idest filii sui dilecti. Consequenter cum dicit qui credit in filium, habet vitam aeternam, ostendit fructum fidei: et primo ponit fidei praemium; secundo infidelitatis supplicium, ibi qui autem incredulus est et cetera. Sed praemium fidei est inaestimabile, quia vita aeterna; et ideo dicit qui credit in filium habet vitam aeternam. Et hoc ex praemissis ostenditur. Si pater omnia dedit filio, scilicet quae habet, et ipse habet vitam aeternam: ergo et filio dedit ut sit vita aeterna. Infra V, 26: sicut pater habet vitam in semetipso, sic dedit et filio habere vitam in semetipso: quod quidem competit Christo inquantum est verus et naturalis Dei filius. I Io. ult., v. 20: ut sitis in vero filio eius Christo: hic est verus Deus, et vita aeterna. Qui credit in eum habet illud in quod tendit, scilicet ipsum filium in quem credit; sed ipse est vita aeterna: ergo qui credit in eum, habet vitam aeternam. Infra X, 17: oves meae vocem meam audiunt (...) et ego vitam aeternam do eis. Supplicium autem infidelitatis est intolerabile et quantum ad poenam damni, et quantum ad poenam sensus.
3:36
Quantum quidem ad poenam damni, quia privatur vita; unde dicit qui autem incredulus est filio, non videbit vitam. Non autem dicit non habebit sed non videbit: quia vita aeterna in visione verae vitae consistit. Infra XVII, 3: haec est vita aeterna, ut cognoscant te solum Deum verum, et quem misisti Iesum Christum: quam quidem visionem et cognitionem increduli non habebunt; Iob XX, v. 17: non videat rivulos lactis etc., idest dulcedinem vitae aeternae. Dicit autem non videbit, quia videre vitam ipsam, est proprium praemium fidei formatae. Quantum vero ad poenam sensus, quia graviter punitur; unde dicit sed ira Dei manet super eum. Ira enim in Scripturis pro afflictione qua Deus malos punit, accipitur; unde cum dicit ira Dei patris manet super eum, idem est ac si dicat: sentient poenam a Deo patre. Et licet pater omne iudicium dederit filio, ut dicitur infra V, 22 tamen Baptista refert hoc ad patrem, intendens per hoc Iudaeos reducere ad credendum filio. Et de isto iudicio dicitur Hebr. X, 31: horrendum est incidere in manus Dei viventis. Dicit autem manet super eum, quia ista poena numquam ab incredulis desistet; et quia omnes qui nascuntur in ista vita mortali, habent secum iram Dei, quam accepit primus Adam. Eph. II, 3: eramus natura, idest per nativitatem, filii irae. Ab hac autem ira non liberamur nisi per fidem Christi; et ideo qui non credunt in Christum filium Dei, manet in eis ira Dei.
3:1
v. 1 erat autem homo (ἄνθρωπος, saepe uti τις) ez pha-
3:2
v. 2. hic venit ad Iesum nocte; cf. 19,39; nocte venit, ergo clam, occulte, propter metum pharisaeorum, uti postmodum quoque legimus 12,42 : verumtamen et ex principibus multi crediderunt in eum, sed propter pharisaeos non confitebantur, ute synagoga non eiicerentur, et uti loseph ab Arimathaea dicitur discipulus Iesu, occultus autem propter metum ludaeorum 19,38. Quanto iam interdictum voluerint, inde clare elucet. Erat quidem. Nicodemus, ut Chr. ait, « bene affectus erga Christum, nec tamen quantum par erat neque eo quo oportebat animo, sed adhuc iudaica imbecillitate detinebatur; ideo noctu venit, quia interdiu id facere formidabat ». Neque eam de Iesu concepit sententiam quam post baptistae praedicationem et testimonium potuit concipere; et dizit ei : rabbi, scimus quia a Deo venisti magister ; proinde Iesus tempore festi etiam docuerat, quod utique facile per se patet, quamvis 1,93 de solis signis sit mentio facta; eum agnoscit prophetam, i. e. aliquem doctorem (διδά- σχαλος Sine articulo) a Deo missum ; nemo: enim potest haec signa facere, quae tu facis nisi fuerit Deus cum eo; recte concludit ex signis, eum esse ἃ Deo missum et Deum pro eo testimonium ferre. Cum dicat scimus , innuit alios quosdam esse inter pharisaeos eiusdem sententiae, qui tamen pariter metu aliorum retinebantur, neque audebant profiteri rem saltem esse investigatione dignam ; ita factum est,.ut postea dici potuerit : numquid ex principibus aliquis credidit in eum aut ex pharisaeis (7,48)? Sat humilem de Iesu opinionem habet; adhuc humi repit (CAr.); mirum id sane videri debet post baptistae praedicationem, quae ei ignota esse non poterat, praesertim legatione ad eum a synedristis missa. Nihilominus « benignus Deus eum neque repulit neque redarguit nec doctrina sua privavit; verum cum mansuetudine magna ipsum alloquitur sublimiaque ipsi dogmata aperit, aenigmatice quidem, aperitque tamen; multo magis enim venia dignus erat ille, quam Quid a tali magistro discere voluerit, ex verbis Iesu colligunt; scil. vel Nicodemum interrogasse de ingressu in regnum Dei (Ma/d.) vel Iesum in eius animo legisse et paratam interrogationem praevenisse (Schg. Schz.); at ex assertione Iesu adeo gravi et nervosa
3:3
v. 3 respondit Iesus et dixit ei : amen, amen dico tibi, non tam ad paratam quaestionem respondere videtur, quam praeiudicatam quandam opinionem ei firmiter inhaerentem velle ei eximere; neque obstat respondit (cf. 2,18); nam, ut Rup. apposite advertit, pharisaei hereditario iure propter patres se regno Dei idoneos putabant, contra quam praesumptionem iam egerat baptista (Matth. 3,9); eandem opinionem fatalem (patrem habemus Abraham , filii regni sumus, Matth. 8,12) Iesus nunc in pharisaeo vehementi hac asseveratione impugnat, aliam prorsus viam et conditionem assignans, ita ut « filius regni » qua talis ineptus per se appareat regno Dei : nisi quis (re) natus fuertt denuo , non potest videre regnum Dei, ἄνωθεν, duas habere posse significationes etiam Chr. notat, alios explicare ix τοῦ ojpavov!, alios ἐξ ἀρχῆς, desuper, a principio (uti in vers. syr.) de novo, denuo. Ei inesse quoque (licet rarius) notionem denuo certum est (cf. Iosephus, Antiq. 1,18,3; Artem. oneir. 1,13; Dio Chrys. 1,604; cf. Grimm, Lex. graeco-lat., Pape s. v.). Priorem notionem desuper, coelitus vix posse hic assumi satis ostenditur interrogatione Nicodemi. Si enim de superna vel coelesti nativitate verba intellexisset, non potuisset ei de iterato introitu in matris vulvam cogitatio incidere. Iesus probabilissime aramaice locutus est; coniectant eum usum esse voce zn, n'3v (Tol.) vvv1 ἸΏ, uti in ver. Syr. Nicodemus, sicuti pharisaei omnes, arbitrabatur, quia originem duceret ab Abraham se iam natum esse filium regni; unde audiens Iesu verba de necessitate novae nativitatis, ac si semel esse natum et descendere ab Abraham non sufficeret,
3:4
risaeis, Nicodemus nomine, quod nomen, uti apud Graecos, ita apud talmudistas quoque reperitur (Ὡ ΡΣ, Tenrp2; cf. LigAtfoot, Horae hebr. et Wetstein ad h. 1.), princeps ludaeorum i. e. synedrista , membrum synedrii (Corl. Schg. Schz.); v. & dicit ad eum : quomodo potest homo nasci, cum sit senex, senectutem commemorans eo magis efferre vult rem postulari quae plane fieri nequeat; numqutd potest in ventrem matris suae iterato introire et (re)nasci,; nativitatem ex progenie Abraham ius tribuere regni Dei existimat; quare alium sensum in Iesu verbis non deprehendit nisi quem exsistere et in opus deduci non posse intelligit; « audivit generationem nec intellexit eam spiritualem esse, sed in carnis vilitatem dictum pertraxit; ideo nugas et ridiculas quaestiones comminiscitur » (CÀr.). Eum ardore discendi ita interrogasse Rup. censet, vel ut aliis placet, paradoxum proponit, ut explicationem provocet. Sed mihi videtur ex praeiudicata illa opinione pharisaeorum, contra quam baptista iam egerat, quam Christus alias quoque impugnat (8,33 seq.) et quam Paulus etiam convellit (Rom. 9, 1. Gal. 4,99 seq.) facillime explicari ut modum loquendi Iesu adeo emphaticum v. 3, ita responsionem Nicodemi. Ad eandem opinionem stirpitus eximendam non minori emphasi
3:5
v. 5 respondit Iesus : amen, amen dico (ibi, nisi quis renatus fuerit ex aqua et Spiritu (sancto), non potest introire in regnum Det; baptista praedicabat : ego baptizavi vos aqua, ille vero baptizabit vos Spiritu sancto (Marc. 1,8); verba Iesu haec ex aliqua parte explicant; assumit enim Iesus baptismum aquae, quo praecursor adventum eius praeparaverat, sed addens baptismum Spiritus sancti simul significat ex hoc ritu ope Spiritus sancti gigni novam vitam cuius auctor et largitor sit Spiritus sanctus, quae sit vita spiritualis et vi notionis nativitatis participatio quaedam ipsius naturae Spiritus sancti. Fit enim generatio in similitudinem naturae. Unde declaratur eos tandem esse filios regni qui ex Deo nati sint; cf. 1,13. 1 loan. 3,9.2 Petr. 1,& divinae consortes naturae. Aqua assumitur, ut ritus congruat homini, corpore et anima constanti (Cyr.); dein ex ablutione exteriore intelligitur sanctificatio interior (Cai.); vel ex ipso ritu baptismi i. e. immersionis haec Chr. vetus homo sepelitur et demergitur totus, deinde nobis emergentibus, novus exsurgit ». Necessitas baptismi hoc loco clarissime enuntiatur; agi de aqua vera naturali eaque baptismo necessaria definitum est in Tridentino sess. 7 can. 9.; et profecto Christus qui postea iussit apostolos: docete omnes gentes, beuti antes eos etc. (Matth. 28,19), hoc loco non potuit non hunc ipsum baptismum intelligere. Utique Weiss affirmat, historice cogitari plane non posse Christum de baptismo christiano cum Nicodemo locutum esse (es ist geschichtlich undenkbar!; sed quibus historiae legibus Iesus prohibitus sit, non explicat; unum quod innuit Nicodemum scil. baptismum non potuisse intelligere , nihil refert. Iesus enim multa dicit quae magister in Israel nondum capit. | Particula ix iuncta verbis generationem , natalia, ortum designantibus indicat originem, fontem, causam. Unde aqua et Spiritus causa totalis novae illius vitae exhibentur; inde facile consequitur aquam quasi instrumentum esse quo Spiritus sese animae iungat et infundat ad novam vitam procreandam. Cur autem eiusmodi nova nativitas requiratur, affertur ratio (cf. Bar. Schz.)
3:6
v. 6 quod natum est ez carne caro est, et quod natum esl ez spiritu spiritus est; introire in regnum Dei res itaque declaratur plane supernaturalis, ad quam homo suis viribus relictus non possit pertingere, sed ad quam evehi debeat superna Spiritus communicatione. [ta Iesus simul explicat, quid intellexerit nova nativitate, per quam scil. homo non iterum humanum esse accipiat , sed spiritale quoddam ; tale est enim natum, quale est principium generationis effectivum : quod ex homine nascitur homo est, quod ex spiritu minem ipsum secundum esse naturale et humanum (Τοί.), non explicite naturam corruptam ; disünguit enim esse naturale ab esse spirituali quod est per gratiam ; et quia esse hominem non sufficit ad videndum re- gnum Dei i. e. ad introeundum in regnum Dei, sed nativitas ex spiritu requiritur, eo ipso declaratur ordo supernaturalis. Quoniam pharisaei se utpote filios Abraham etiam filios regni putabant, Iesus ad suam sententiam persuadendam pergit
3:7
v. 7 non mireris quia dixi tibi : oportet. vos nasci denuo, ἄνωθεν: cf. v. 3; « cum dicit ne mireris, eius animi perturbationem significat; a carnalibus quidem eum abduxerat his verbis : quod natum est ex spiritu spiritus est, quia vero non intelligebat ille quid hoc esset, rursus illum ad aliam transfert imaginem; medium quoddam corporeum inter et incorporeum invenit, venti impetum, τὴν τοῦ ἀνέμου φοράν, indeque illum instituit » (Chr.)
3:8
v. 8 spiritus ubi vult.spirat et vocem etus audis, sed nescis unde veniat aut quo vadat ; sic est omnis qui natus est ez spiritu i. e. eodem modo res est, si quis natus est ex spiritu. Comparatio inducitur; unde πνεῦμα in priore membro non de Spiritu sancto explicari potest, sed de vento, uti exponunt Cr. Cyr. Theoph. Alb. Bar. Sa, Mariana, Meno- . chius, Tirinus, Gordonus, Nat. Calm. Patr. Corl. Schg. Schz. Fil. al.; ubi vult « non significat ventum arbitrio suo ferri, sed naturalem eius impetum et vim sine impedimento latam ; significat non posse illum retineri etubique diffundi nullo eius vim coercere valente » (CAr.), vox eius est stridor, sonitus; unde veniat i. e. originem eius, exitum nescimus; utique ex qua regione spiret scitur; uti notat Thom. : scitur a qua parte mundi veniat; nescitur in qua plaga determinate incipiat et ubi determinate cesset. Exempli vis in hoc est : « cum in ipsis rebus naturalibus sint de quibus nullo modo dubitamus, quamvis oculis haud queamus 'ea conspicere, veluti spiritum i. e. ventum, quem minime videmus et cuius originem et exitum ignoramus, tametsi vocem audimus, multo minus cum aliquid nobis credendum proponitur quod naturae ordinem excedat, licebit assensum detrectare propterea solum quia mente id non assequimur » (Patr.). Spiritus sanctus inspirationem, vim suam exserit, uói vult, nullo impedimento coercetur; homo internam eius allocu&ionem percipit, gratiis scil. actualibus illustrationis et inspirationis vario modo tangitur; ipsa utique regeneratio interna, quae fit infusione gratiae habitualis et inhabitatione Spiritus sancti , non percipitur sensu aut mente; verum cum aliqua probabilitate ex effectibus concludi potest ; vide v. g. Gal. 5,22 fructus autem Spiritus est : caritas, gaudiüm, pax etc. unde ventus véniat i. e. a qua parte mundi (sciri v. g. austrum venire a meridie) et quo vadat v. g. ad aquilonem (Aug.). Verum hisce non evertitur prior explicatio, in qua, quia comparatio instituitur, operatio Spiritus sancti certe non cum seipsa comparatur, id quod ad rem elucidandam nihil conferret, ut alia incommoda omittam. Exemplum enim ab eo cuius causa affertur debet esse distinctum (Mald.). Dicitur ubi vult, ideo fortasse, quia Iesus in exemplo iam rem designatam aliquo modo respicit (id quod in parabolis delectu unius vel alterius verbi etiam quandoque cernitur), quare haec personificatio facillime fluit, cui vox πνεῦμα favet, quia sicuti mn (et spiritus, similiter) et spiritum et ventum dicit. Dein illud unde veniat explica non de parte terrae, sed de origine; ubi vero ortus sit ventus qui nunc regionem perflat, etiam hodie nescitur. Singularis est opinio Mald. qui v. 8 spiritum pro anima accipi posse censet, ita ut Christus a vita corporali sumat exemplum; spiritus animalis quae vult animat corpora et ex mortuis viva reddit etc.; quem sensum novum quidem vocat Lap., at appositum et connexum. At quantum scio, nemo praeter Lap. hanc novam explicationem commendavit et merito quidem, quia singula certe solum valde improprie de anima accipi queunt. At animalis homo non percipit ea quae sunt Spiritus Dei (1 Cor. 2,14). Fiebat in Nicodemo quod Dominus innuerat : vocem Spiritus audiebat, et nesciebat unde venerat aut quo ibat (Aug.)
3:9
v. 9 respondit Nicodemus et dizit ei : quomodo possunt haec fieri? ut scil. homo naseatur ex spiritu et evadat spiritualis modo quodam imperceptibili (v. 6-8). Aliquatenus profecit; nam prius responderat negando : quomodo fieri potest, ut nascatur homo, cum sit senex etc. ; nunc ignorando interrogat quasi discere cupiens (To/.). Studium inquirendi in eo laudant A/5. Bon. Cai.; eum tamen Iesus aliquo modo reprehendit et tarditatis arguit (Cr. Euth. Aug. Thom. Tol. Schz.)
3:10
v. 10 respondit Iesus et dizit ei : tu es magister in Israel et haec ignoras? ὁ ξιδάσχαλος insignis scil. doctor ab omnibus habitus, celeber doctoi Ἰσραήλ, populi electi. Miratur Iesus eius ignorationem ; nam sufficienter in s. litteris ea continentur, quibus notio illa adumbratur; iam veteres monent de locis Ez. 11,19; 36,25. 26; Zach. 13,1 (cf. Rup. Thom. Ians. Tol. Mald. Bar. Lap.); legitur de mutatione interiore per Spiritum; dicitur Saul mutatus in alterum virum, legitur unctio Spiritus (To/.). Verum pharisaei iustitiam in externa legis observatione reponentes et regnum messianum exspectantes tamquam regnum potius temporale satis aberant a notione internae cuiusdam regenerationis et renovationis. Valebatiam quod apostolus dicitde velamine in lectione veteris testamenti non revelato (2 Cor. 3,15; ScAs.). Iesus autem ad quaestionem quoriodo non respondet, verum gravissima monitione ei inculcat necessitatem credendi sibi, quippe qui clarissima scientia earum rerum praeditus de iis testimonium perhibeat; oportere scil. ut verbis suis plenissima adhibeatur fides, etsi res asserta quomodo sit vel fiat non percipiatur. Nicodemus Iesum confessus est magistrum a Deo missum (v. 2); iam explicat Iesus qualis sit magister :
3:11
v. 11 amen, amen dico tibi , quia quod scimus loquimur et quod vidimus testamur et testimonium nostrum non accipitis ; magno pondere certissimam scientiam declarat; « visus plus quam alii sensus nobis fidem facit, et cum persuadere volumus, ita loquimur : non audita percepimus, sed ipsis oculis vidimus; ideo Christus humano more ipsum alloquitur, hincque dictis fidein facit » (Chr. Cyr.) et quanta asseveratione certissimam suam. scientiam ex visu haustam proponat, declarat voce testamur, sollemni modo testimonium reddit, non simpliciter narrat vel exponit; attende progressum et vim sermonis : scimus; plus est vidimus; loquimur, gravius est testamur. Is qui loquitur et testatur est Iesus homo; unde consequens esse videtur, ut etiam scimus, vidimus intelligatur de scientia ea quam habet in natura humana, de scientia et visione animae eius humanae. Est utique una persona Verbi. Quare absolute fieri posset, ut scimus, vidtmus solum referretur ad Verbum qua Verbum, sicut Christus dicit : antequam Abrabam fieret, ego sum (8,58). Attamen sensu obvio ea quoque de humana natura intelliguntur, qui sensus propius adiacet, quia demum humana natura loquitur et testatur et Nicodemus cernens hominem humanae eius menti clarissimam scientiam ac visionem esse praesentem non potuit non existimare. lllud scimus explicat magis ac determinat addens vidimus ἑωράχαμεν 1. e. visione percepimus et nunc videmus, quae notio τοῦ ἑωραχ. (cf. 9,37. 1 Ioan. 4,20; Winer ὃ &0, &, b) etiam magis congruit animae Iesu humanae quae visione utique percepit et nunc videt; ceterum vide quae ad 1,18 dicta sunt. Quod itaque nullus propheta de omnibus quae docuit dicere potuit, vidimus, id Iesus de tota sua doctrina affirmat. Loquitur enim in universum neque est ratio eius testimonium solum restringendi ad rem Nicodemo expositam. Quare attentis omnibus quae testatur de Patre, de Paraclito etc. illud vidimus sensu explicato referendum erit ad visionem beatam et intuitivam quam eius anima habuit de divina essentia. stet σεν “πα em Reo, HEINE S bolis in templo exposuisset; neque /errena, terrestria, coelestia, non ad res ipsas, sed ad modum loquendi referri possunt, ut Maid. vult. Erunt itaque coelestia ea quae in coelis exsistunt : mysterium S. Trinitatis (aeterna Verbi generatio, consilia divina de hominum redemptione (cf. Chr. Theoph. Euth. Tol. Schz. Fil.). Ipsa hac reprehensione eos tacite allicit ad credendum iis quae dicta sunt exhibens spem fore ut multo maiora et sublimiora addiscant (cf. To/.). Atque se habere revera scientiam talem rerum coelestium, proinde sublimissima quaeque a se doceri posse eos qui credant, exponit ita ut simul suam naturam divinam clare exprimat
3:13
v. 13 e/ nemo ascendit in coelum; utique, ut quis coelestia ex certa sua scientia et visione doceat et testetur, opus est, ut ascenderit in coelum ibique fuerit; id quod nemini contigit; unde patet quam longe absint homines, ut divina mysteria cognoscant, nisi ea illis ipse explicaret qui exsistens in coelo e coelo venerat, nisi qui descendit de coelo, Filius hominis qui est in coelo; nemo ascendit, nisi... ita explica, ut ex ascendit ἀναθέ- βηχεν id suppleatur quod per ascensum comparatur et ex ascensu consequatur scil. exsistentia in coelo : nisi Filius hominis qui habet id quod per ascensum acquiritur (Bar.), ascendisse enim hoc loco nihil aliud significat nisi contemplatum esse coelestia (lans.). Quare simul declarat sibi longe maiorem deberi fidem quam omnibus prophetis, quippe qui ipsa divina nunquam conspexerint. Et Nicodemo, qui eum confessus erat magistrum a Deo, clare insinuat se sensu longe sublimiore esse magistrum a Deo missum, se descendisse de coelo, scil. quatenus Verbum hic et nunc in terra humanam naturam assumpsit et ita visibili quadam ratione in terris commoratur. Notanda est hic communicatio idiomatum , ut theologi loquuntur, quae ex una persona exsisterite in duabus naturis oritur. Filius hominis i. e. Messias dicitur descendisse de coelo, cum tamen id soli Verbo competat; duo itaque hic brevissime enuntiantur : divinitas et unica hypostasis; quare veteres ex hoc loco multum contra Nestorium arguunt. Descendit in terram Filius hominis qui est 1n coelo; vide ad 1,18. Uti eousque ad fidem adhortabatur explicans summam suam auctoritatem , itain sequentibus fidem summopere commendat eo quod fide summum acquiritur bonum, incredulitate summum incurritur malum. Proinde declarat quam necessarium sit et quam utile sibi credere unico salutis nostrae auctori et fidem plane requiri ad. salutem (cf. To/. lans. Bar.);
3:14
v. 4& et sicut Moyses exaltavit serpentem in deserto, ita exaltari oportet. Filium hominis,
3:15
v. 15 ut omnis qui. credit in ipsum non pereat sed. habeat vitam aeternam; cf. Nam. 21,9 : fecit Moyses serpentem aeneum et posuit eum pro signo , quein cum percussi (ab ignitis serpentibus v. 6) aspicerent sanabantur. Hoc autem exemplum elegit quia optime declarat et unice ex variis figuris salutem ex ipsa morte Christi non obvenire posse nisi credentibus, iis scil. qui cum fide in Christum. exaltatum aspiciunt (cf. Sap. 16,5). Proinde consequitur ipsum illud quod pretii est infiniti, mortem et satisfactionem Christi, nihil prodesse posse ei qui fide careat; e contra vero fide hauriri fructum mortis Christi, vitam aeternam. Exaltationem non intelligi exaltationem in gloria (ut Ammonius vult in Cat. Cr.) sed exaltationem in cruce, iam ipso exemplo serpentis innuitur et clare patet 8,28 et 12,32. 33; Christus itaque hic iam iterum (cf. 2,19) mortem suam praedicit, neque refert, si Nicodemus plenam significationem non assecutus est. Ex ipso exemplo id discere et intelligere potuit, ut olim qui a serpentibus morsi erant in deserto, salutem corpgralem consequebantur intuentes serpentem a Moyse erectum , ita vitam aeternam eos solos adepturos esse qui Christo credant. Lectionem graecam explica : ut omnis qui credit, in ipso habeat vitam aeternam (cf. ScAg. Schz. Weiss), in coniunctione cum ipso, in unione cum eo qui est caput Écclesiae, ipsi scil. insitus et eum ipso complantatus (cf. Rom. 6,3. Col. 1,18; 2,19), quam intimam coniunctionem ipse Iesus varie declarat 15,90; 15,2. &-7. Dicitur exaltari oportet δεῖ decreto scil. etconsilio divino quod in vaticiniis. typisque manifestatum est, ita est constitutum (cf. Matth. 17,10; 24,6 ; 26,54. Luc. 25,46. Act. 3,21; 4,19. 1 Cor. 15,53 etc.). In exemplo allato varia considerantur a veteribus; unum effert Iesus; « hoc enim interest inter figuratam imaginem et rem ipsam : figura praestabat vitam temporalem , res ipsa cuius illa figura erat, praestat vitam aeternam » (Aug.). Quo consilio divino (δεῖ) nobis manifestatur quanta sit Dei in nos dilectio et simul ex magnitudine dilectionis concluditur magnitudo fructus et salutis (Thom.);
3:16
v. 16 sic enim Deus dilexit mundum , ut Filium suum unigenitum daret , ut omnis qui credit in eum non pereat sed habeat vitam aeternam ; aliqui, uti iam To/. monct, haec et sequentia iam non verba Iesu, sed evangelistae esse volunt; at verba adeo sunt sublimia neque ulla apparet ratio cur hic sermolesu abrumpatur; quare oratio Iesu continuatur (ScAg. ScÁz. Patr. Corl. Fil. Keil, Weiss etc.). Singulis verbis praestantia dilectionis Dei commendatur : prior dilexit, homines dilexit, inter quos et Deum tanta dissimilitudo est, ut nulla conciliandi amoris causa esse videatur, eosque homines peccatores, a quibus offensus erat peccatis innumeris et Deus tantus ac talis, immensus, infinitus, nullius egens, nullius debitor, nihil pro se ab hominibus acquirens. Dein .cum probatio dilectionis exhibitio sit operis, magnitudo doni testatur immensitatem amoris; dedit filium, non quemvis, non unum ex multis, sed unigenitum, unicum, et dedit eum, ut morte sua acerbissima salutem conciliaret credentibus (cf. Ians. Mald.). Item effertur magnitudo dilectionis in ipso fructu, in vita aeterna, quae iam omnibus proponitur assequenda modo perquam facili, dummodo scil. Filio Dei unigenito, tali ac tanto doctori, integra fide se commíttant. Fidem vero non intelligi sterilem, sed qua tota regatur vita, qua instituta a Christo et praecepta serventur, iam satis elucet ex nova illa nativitate ex spiritu, qua homo evadat spiritualis v. 5. 6; unde novo vitae fonte ac principio percepto novam quoque vitam agere eum oportet. Fides autem effertur, quia est radix et fundamentum omnis verae coram Deo iustitiae. Quid incredulum maneat, subindicatur eo quod dicitur : ut qui credit non pereat; peribit igitur i. e. non habebit vitam illam aeternam beatam, sed interitui aeterno mancipabitur. — Ex hoc loco Ma/d. concludit « Christum in hunc mundum venturum non fuisse, si homines non peceassent; hanc enim solam causam adventus sui et Christus hoc loco et Scriptura universa et veteres auctores omnes reddunt, ut homines & peccato liberaret ». De qua re theologi in utramque partem disputant. Iudaei exspectabant Messiam ut iudicem et vindicem per quem gentes puniantur, et in vaticiniis quoque saepe dicitur Deum venturum ad iudicium et Messiae quoque adscribitur iudicium (cf. Is. 11,5; 50, 11; 63,1. Mal. 3,2). Verum hisce non obstantibus venit Messias prius ad salvandum; insuper potest distingui cum TAom. iudicium discretionis et condemnationis; prius utique iam exercet Messias in priore adventu, « quia eo veniente homines discreti sunt quidam per caecitatem, quidam vero per lumen gratiae ». Potissimum igitur contra opinionem ludaeorum de iudicio in gentes (Rup.) additur
3:17
v. 17 non enim misit Deus Filium suum 1n mundum , ut iudicet mundum sed ut salvetur mundus per ipsum; cf. Matth. 20,28 venit dare animam suam redemptionem pro multis; « ergo quantum in medico est, sanare venit aegrotum; ipse se interimit qui praecepta medici observare non vult; venit salvator ad mundum; salvari non vis ab ipso? ex te iudicaberis » (Aug.-). Modo loquendi indicatur mundum iuste damnari et sententiam condemnationis in .eum ferri potuisse. Omnes enim peccaverunt (cf. 1 loan. 1,8-10. Rom. 3,23; 11,32). Hanc vero condemnationem peccatis pro Dei iustitia debitam solus evitare potest qui credit ; sub ea constriclus manet et iacet qui non credit
3:18
v. 18 qui credit tn eum non tudicatur, ille enim habebit vitam aeternam v. 15. 16; in eo attingitur id quod Deus vult mittens Filium in mundum v. 17; qui autem non credit iam iudicatus est, quia non credis in nomtne εἰς τὸ ἔνομα unigeniti Filii Dei; cf. 2,23; similiter 5,24 : qui credit... in iudicium non venit, sed transit a morte in vitam. Omnes enim nascuntur peccatores, sunt natura filii irae, et peccatis commissis irae et damnationi se obnoxios reddunt. Qui itaque unicum salutis subsidium arripere non vult i. e. qui non credit in unicum mundi salvatorem, iam iudicatus est, quia manet sub sententia condemnationis in peccatores lata, neque opus est novo iudicio (cf. Chr.) vel discussione, sed proprio iudicio condemnatus est, uti apostolus quoque ait de haeretico obstinato (Tit. 3,11; Jans.). Illud iam iudicatus est nunc explicatur et ad conditionem hominum applicatur
3:19
v. 19 Aoc est autem iudicium, in eo consistit iudicium, quo quis se ipsum iudicat et condemnat (cf. Jans. Mald. ScAz.), quia luz venit in mundum et dilexerunt homines magis tenebras quam lucem; cf. 1,10 et mundus eum non cognovit; haec ignorantia dicuntur hic tenebrae; cf. 1,5. Cur autem lucem divinitus oblatam, sive per illustrationem internam (1,9), sive per doctrinam traditam , reiecerint i. e. cur tenebras potius dilexerint quam lucem, ratio est : erant enim eorum mala opera; proinde corruptio cordis, mores peccaminosi maximum sunt impedimentum fidei; ita quoque 5,54 dit tur: quomodo vos potestis credere, qui gloriam ab invicém accipitis? et Chr. adnotat, quia Christianismus cum recta doctrina probam vitam expetat, multos ad nos venire formidare, quia nolint vitam rectam exhibere. Et causa redditur
3:20
v. 20 omnis ertim qui male agit odit lucem et non. venit ad lucem , ut non arguantur opera eius; locutio est metaphorica, desumpta ab his qui indecora agunt et tenebras quaerunt et lucem fugiunt; ita qui deditus est malis operibus, quamdiu talis est odit lucem veritatis, quatenus haec aífectui eius contraria est et iniustitiam eius prodit, et ideo non accedit ad lucem, sed fugit eam et repudiat, ne reprobentur opera mala. Ita qui peccatis indulget, facile sibi fingit rationes futiles eisque adhaeret, quibus stimulos conscientiae sedet vel veritates fidei de poenis aeternis etc. in dubium vocet, ut non damnentur opera eius. Insuper aífectus hominis vitiis inhaerens et ea relinquere recusans impedit ne intellectus fidei veritati assensum praebeat; mavult enim homo credere quod eius malefacta excuset quam quod condemnet (To/. Ians.). Falso concludit ex hoc v. Holtzmann apud Ioannem pro iudicio universali poni hoc iudicium quo se quisque condemnet; vide 5,27-29. E contra, qui honeste agit, amat solem; pergitur in locutione metaphorica
3:21
v. 21 qui autem facit veritatem , qui opera veritatis diligit et facit (Cyr.) ea scil. quae normae ac regulae veritatis conformia sunt, proin recta, iusta, proba, venit ad lucem, ut manifestentur opera nolitiam publicam non formidant, e contra inde illis laus et approbatio contingit. Ita qui secundum legem cordi inscriptam etsecundum illuminationem a Deo acceptam vitam suam componit, is ultro et gaudens venit ad amplectendam doctrinam veritatis quae ei proponitur ; neque refugit opera sua hac luce doctrinae examinari et qualia sint manifestari , guia in Deo sunt facta, i. e. secundum Deum, divinae voluntati conformia. Is scil. habet bonam conscientiam ; unde lucem veritatis nullatenus timet et quam maxime aptus est ad lucem oblatam recipiendam. Opera illa bona, opera veritatis, in Deo dicuntur facta, quia luci divinae qua homo illustratur (1,9) conformia sunt, ideoque lucem quasi natura sua appetunt. Alter enim sensus, qui verbo :n Deo subesse posset, ea virtute Dei facta esse, hic ad argumentum non congruit (Tol.), quamvis omnino verum sit opera bona non fieri sine divino auxilio. Verba haec v. 19-21 aliqui ad solos referunt Iudaeos (Patr. Weiss); sed modus loquendi est plane generalis et quam maxime factus ad 1,9. 10; dein ipsa sententia etiam enuntiat id quod ad omnes homines pertinet ; quare cum Rup. Thom. verba de omnibus erunt interpretanda. Quandoque quaeritur, sintne v. 19-21 verba Christi, an explicatio ab deri possunt ea addita ab evangelista; et quod in v. 19-24 habetur, videtur appositum, ut illud iam iudicatus est, quia... explicetur. At ex altera parte Iesus ipse se vocat lucem mundi 8,12; si sententia cum prologo congruit, non sequitur eam esse ab evangelista profectam ; nam veritates etiam ibi enuntiatas evangelista non ex se solo hausit; verum scribit se annuntiare quae audivimus... audivimus ab eo 1 Ioan. 1,1. 3,5. Et cum in v. 22 pergatur : post haec venit Iesus etc., potius indicatur totum quod antecedit pertinere ad colloquium cum Nicodemo, de quo narrare incepit v. 1. Ipsum Ioannem (et alios quoque discipulos) colloquio interfuisse, probabile est iam ex eo, quia Ioannes rem adeo accurate refert et postea quoque iterum scribit noctu Nicodemum venisse (19,39); ita de eventu cuius testes fuimus narrare solemus. Doctrinarum quas hic Iesus tradit semina quaedam et vestigia etiam apud synopticos reperiuntur. Ita cum Christus apostolos iubeat baptizare (Matth. 28,19), profecto huius baptismi vim et efficaciam illis etiam explanavit; proin necessario iis dixit quae hic v. 3-8 legimus. Clarissimam rerum coelestium scientiam ex visione sibi vindicat hic v. 11 seq. ; neque minorem sibi attribuit Matth. 11,97 : omnia mihi tradita sunt a Patre meo; et nemo novit Filium nisi Pater, neque Patrem quis novit nisi Filius et cui voluerit Filius revelare. En habes re idem quod dicit 4,48 Deum nemo vidit unquam et 3,13; et cum asserat se a solo Patre cognosci, sicut ipse
3:22
v. 22 post haec i. e. post colloquium cum Nicodemo habitum vel potius post omnia in urbe diebus festis gesta (ita Chr. Schz.); indicatur enim profectio ab urbe, venit Iesus et. discipuli eius in. terram Iudaeam εἰς τὴν ἰουδαίαν γὴν 1n iudaicam regionem, ita ut terra 1udaica opponatur urbi, et t/lic demorabatur cum eis, quod postea Pilato dixit : ego palam locutus sum mundo etc., hoc nunc fecit; illa enim quae magis frequentabantur loca semper petebat, ut pluribus prodesset (Chr.) et baptizabat , non quidem ipse (cf. 4,2) sed discipuli eius; ipse itaque dicitur baptizasse, quia eius mandato discipuli baptizabant. Ita plerumque explicant; alii tamen duos locos (hunc et 4,2) ita exponunt, ut Christus ipse quosdam paucos baptizasse, sed generatim non baptizasse dicatur (cf. Mald. Menochius). Iste baptismus per discipulos Iesu datus ad id inserviebat, ut populus ad Iesum adduceretur, eius doctrinam audiretetad fidem in eum praepararetur (cf. 4,1). Ritus enim ille a baptista inceptus et ad poenitentiam excitandam administratus augurium quoddam erat appropinquantis regni Dei (cf. Matth. 3,2 seq.). Unde sicut Iesus ipse iisdem verbis incepit praedicare , quibus praedicabat Ioannes (Matth. 4,17. Marc. 1,15) ita plane congruebat, ut discipuli eius eodem modo quo Ioannes populum Domino pararent. est ex errore contra quem ille canon est editus. Error autem est hic, quem Melanchthon proposuit in locis communibus : « nempe esse eandem vim baptismi Ioannis et apostolorum, Ioannes de passuro Christo, apostoli de passo et resuscilato praedicant; tamen ministerium fuit idem et effectum eundem habuit in credentibus » (cf. Theiner, Acta Conc. trid. I p. 384, error IX). Hoc solum loco mentio fit discipulos Iesu baptizasse; unde solum eo tempore commorationis in regione iudaica, dum baptista erat superstes, baptizasse dicendi sunt. Nam apud synopticos talis baptismus non commemoratur neque in ulla narratione de commoratione in Galilaea vestigium baptismi cernitur. Id iam mihi videtur sufficiens indicium, ut censeam eo baptismo non esse collatam remissionem peccatorum. Si enim tale beneficium tum Iesus voluisset conferre, cur id ad breve tempus in regione iudaica restrinxisset? Uti igitur illa unctio aegrotorum, de qua Marc. 6,13, non erat sacramentum unctionis, sed praefiguratio quaedam ac prolusio, ita baptismus ille pariter censendus erit a ratione sacramenti novae legis alienus. Baptistam non solum in regione Iordanis praedicasse — id quod ex synopticis videri posset — discimus ex
in deserto. In v. 25 Iouóatou ΝΞ ABLTI'A unc 8 al syr (sch, sin) Chr Cyr Nonn; sin praebet unum ex discipulis cum Iudaeo disceptasse. In v. 26 sin et multi veniunt ad eum. In v. 27 e facere quicquam ἃ se; L Δ aliq minusc syr (sch, hr) arm aeth Eus Chr Aapg6avttv a9 εαντου. In v. 29 sin quoniam is qui habet sponsam... gaudet gaudio magno. In v. 31 longe pler habent txavwo πάντων ἐστιν; om Ν᾿ D aliq minusc Syr (cu, sed sin habet) ab ef ff*1, Or Eus Nonn; sin in terra est. In v. 32 dub eg hub accepit. In v. 34 διδωσιν to πνευμα sine addit NBC'LTbefl Cyr; sin non ad mensuram suam dat Deus Pater (om spiritum, uti B^). In v. 35 in manus eius dub eg for mt b r; in sinu c. Rerum gestarum seriem secutus evangelista narrat Iesum per aliquod tempus in regione iudaica esse commoratum cum discipulis qui etiam baptismo populum ad doctrinam Christi suscipiendam praeparabant; dein adiungit ultimum ac praeclarissimum baptistae de Iesu testimonium quod suis discipulis exhibuit antequam in carcerem conjliceretur. Cur hoc testimonium quoque explicite referatur, collige ex iis quae ad 1,8 dicta sunt. Commoratione longiore in ludaea indicata evangelista iam explicite statuit quod apud synopticos solum innuitur, scil. Iesum etiam Iudaeam diligenter doctrina excoluisse (cf. Matth. 93,37. Luc. 13,35)
3:23
v. 93 erat autem et Ioannes baptizans in Aennon iuxta Salim, quia aquae multae erant illic, et veniebant et baptizabantur ; sed cur continuat baptista suo fungi munere, quamvis Iesus iam incepisset vitam publicam? Missus erat ut baptizaret in aqua (1,33) et ut Christo populum pararet; unde sicut iussus erat ἃ Deo egredi e solitudine et officium suum suscipere, ita ab eo merito non desistit, donec novo Dei mandato vel aliquo Iesu nutu ei significetur suas partes iam esse actas. Merito itaque pergit donec divina dispositio alia ei innotescat; nam quod suo arbitrio non suscepit , suo arbitrio non poterat derelinquere. Miles quippe non potest discedere a statione, donec avocetur. Mox ei indicabitur iste a statione discessus, cum Deo permittente carcere ab Herode includetur. Interea baptizat in Aennon, Αἰνών Y. fons; 12*y (cf. Num. 1,15;2,29;7,78 etc.); plurali aram. yy fontes, iuxta Salim « oppidum iuxta Scythopolim, quod usque hodie vocatur Salem » (Hier. ep. ad Evang. 73; M. 22,680, a quo Salem regem Melchisedec fuisse dicit, uti etiam 7Aom.). Quod ditur nunc usque locus in octavo lapide Scythopoleos ad meridiem ; similiter Maid. Schg. Schz. (in regione inter lezreel et Scythopolin; cf. Iudith 4,& graece; de Lagarde , Onom. 99,22 et 229,87). Appropinquavit itaque baptista ditioni Herodis, qui mox molestum censorem in carcerem coniiciet. Alii Salim et Aennon quaerunt in meridionali parte regionis iudaicae, ubi los. 15,39 Selim et Aen nominantur; id quod beneficium a Ioanne impensum , tertio officium assumptum a Christo, quarto detrimentum quod provenit Ioanni ex Christi officio » (TAom.). Dignum Ioanne responsum audimus. Non solum non tangitur ulla invidiae umbra, sed dedocet discipulos, repetit testimonium de Iesu, gaudet de eius profectu, effert eius sublimitatem super omnes, asserit per eum solum haberi vitam aeternam. Et primo quidem sententia generali quam cum quadam lenitate et modestia proponit excitatos eorum animos sedare studet. Indignantur de successu Iesu; aptissime eos monet
3:27
v. 27 respondit loannes et dixit : non potest homo accipere quidquam , nisi fuerit ei datum de coelo; significat, ut Chr. ait, eos unde si omnes eum adirent, non esse mirandum, Deum esse qui ista ei daret; alias fieri non potuisse ut'adeo invalesceret. Sententia haec generalis, qua successus ille donum Dei declaratur et simul indicatur neminem sibi eiusmodi prosperum rerum cursum efficere posse, certe valet ad animorum invidiam et indignationem compescendam;; facile applicatur ex ipsa querela antecedente ad Iesum (cf. Chr. Calm. Gord. Nat. Schg. Schz.); at multis placet eam applicare baptistae (Cyr. Aug. Bed. Thom. Bon. Alb. Tol. Ians. Mald. Lap. Patr. Corl.) vel utrique (Bar.); « ne angitor itaque, inquit, meus discipulus, si meam sortem non excedo » (Cyr.); non possum mihi plus attribuere quam quod a Deo tributum fuerit (Patr.); hinc non licet mihi impedire Iesum in opere suo (Cor/. , sim. Cai.). Sed haec ad querelam discipulorum non videntur congruere. Neque enim querebantur quod loannes non se opponeret, sed indignabantur de Iesu munere suscepto et successu. Proinde ad haec debet responsio dirigi primo et per se. Humana utique cito diffluunt et pereunt; sed quae de Iesu aguntur, non item. Dein id quod illi dixerant de testimonio Iesu dato et quod putabant ad Iesum deiiciendum conducere in eos ipsos convertit (CAr.)
3:28
v. 28 tpsi vos mthi testimonium perhibetis quod dixerim : non sum ego Christus , sed quia missus sum ante illum ; cf. 1,20-23; Luc. 3,15; unde iterum Iesum clare designat Messiam , qui venit, ut tamquam angelus testamenti 1. e. nuntius et conciliator foederis (Mal. 3,1) quem Deus in foedus populi se daturum promisit (Is. 42,6), populum sacro foedere sibi iungat; unde
3:29
v. 29 qui habet sponsam , sponsus est plebs electa sponsa Domini dicitur in vetere foedere (cf. Is. 50,1. Ier. 2,9. Ez. 16,8. Os. 2,16) et ipsum foedus quod post abiectionem populi iterum ineundum esse praedicitur eodem nomine declaratur : sponsabo te mihi in sempiternum, sponsabo te mihi in fide (Os. 2,19.20) et Messias tamquam sponsus iam celebratur Ps. &&. Cernit itaque Ioannes in nuntio illo : omnes veniunt ad eum, impleri coeptum esse quod prophetae de foedere et desponsatione annuntiabant, et animo exsultat quod populus suum agnoscere incipiat Messiam eique se adiungatet quale sit suum gaudium, exemplo declarat : amicus autem sponsi qui stat ad omne scil. obsequium sponsi et ad quodvis eius mandatum promptus ac paratus, e£ audit eum, gaudio gaudet propter vocem sponsi; amico se comparat, qui antea se ne servum quidem nominare ausus est (1,27) , quia amici demum gaudent de bonis amici , ut igitur ostendat id se maxime curare, neque se invitoilla fieri, verum admodum cupiente et promovente et hac de causa se omnia fecisse (C/ir.). Confert se «à νυμφαγωγῷ (Cyr. Theoph. Euth. Mald.), qui laetitia sponsi ipse quoque gaudet et qui laetatur, si sponsus sponsam per γυμφαγωγόν adductam magno amore et gaudio salutet etalloquatur. Sponsi praesentia omnes gaudio afficiuntur; vide Marc. 2,9, Matth. 9,15, Luc. 5,35, ubi pariter Messias vocatur sponsus, Gaudet Ioannes audiens vocem Christi i. e. nuntium illum de eius successu, audiens quantum iam valeat eius manifestatio et praedicatio, saltem quatenus discipuli referunt omnes ad eum venire. Quod utique ut fiat exoptat. Et cum is iam in publico adsit, cui viam praeparare debuit, ait: Aoc ergo gaudium meum impletum est; videt enim initium regni messiani, videt impleri suam praedicationem : appropinquavit regnum coelorum (Matth. 3,2). Perfectum ergo ait opus suum esse; iam non relinqui quid ultra desideret (cf. CAr.). Antequam sol apparet, lucifer, ἑωσφόρος, quasi praenuntius eius toto maxime coelo splendet; quo magis sol appropinquat, eo magis obscuratur eiusque splendor imminuitur (Theop. Euth. Mald.); ita quoque de se pronuntiat loannes docens suos quam congruum et necessarium sit, ut omnes ad Iesum veniant,
3:30
v. 30 i/lum oportet crescere, « non in se, sed quantum ad alios, in quantum eius virtus magis ac magis innotescit » (Thom.), crescere auctoritate, fama, gloria, discipulis etc. (Ca?.), me autem minui ; divinitus est constitutum , ut veniente Christo principe cesset officium eius praecursoris. lam merito praesagit se avocandum esse a slatione, et discipulos monet prae maiore Christi dignitate necessario imminui debere reverentiam sibi exhibitam. « Vides, quam placide, quam sapienter illorum ulcus emollierit, livorem exstinxerit, ipsosque impossibilia aggredi demonstraverit? qua re maxime solet nequitia sedari » (C/r.). Quo magis illis persuadeat quod modo dixitin v. 30, iam explicat quis ille sit ex sese et quis ipsesit suis solum viribus et indoli relictus;
3:31
v. 31 qui desursiim venit, super omnes est; coelestem habet originem, e coelo ad nos venit; proin omnes longissime dignitate superat; qui es? de terra, de terra est, qui orlum habet e terra, qui humanam habet originem, is de terra est i. e. indolem quoque suae originis prae se fert ; £x itaque explica prius de origine, dein de eo a quo quid pendeat, quocum connexum sit et cuius indolem referat. Ita ex vario usu τοῦ ix et notione, facile tautologia evitatur. Unde dixit : qualis origo, talis est natura, indoles per se. Eam autem sequitur operatio, cognitio : et de terra loquitur; de se non habet alium fontem ex quo suam depromat - scientiam et doctrinam, nisi terram, res creatas, ex quibus utique cognitio Dei et summa hominis officia hauriri possunt (cf. Sap. 13,1. Rom. 1,19 seq. 2,15): At quid sunt haec, si conferantur cum iis quae docere potest ille; qut de coelo venit, super omnes est
3:32
v. 39 et quod vidit et audivit , hoc testatur ; certissima et clarissima cognitione ea asserimus | quae videmus et audimus; unde ista dictione exprimitur certa et clara scientia; « duo nobis sunt sensus, quibus potissimum solemus de rerum veritate fieri certiores, visus et auditus; quae enim audivimus ipsi et vidimus, de iis certo et indubitate loquimur » (Cyr. Chr. Euth.). Nihil enim aliud est vidisse et audisse quam res divinas tamquam sibi domesticas quasque saepe tractaverit cognitas habere (Mad. lans.). Sunt tamen qui aud:re explicent ac si diceretur, Iesum accepisse a Patre scientiam et omnia prorsus una cum natura divina (cf. Bon. Thom. Tol. lans. Cai. Mald.). Cum talis sit qui testatur, baptista non potest non dolere et mirari : et testimonium eius nemo accipit ; id dicit ad discipulosconquerentes de Iesu, quos ita perstringit; exiis utique nemo testimonium Iesu eousque fide amplexus est. Unde si verba ad eos referuntur, nulla est in eis . difficultas. Tamen sententia generali quoque modo fortasse intelligi potest , vel quia nemo perfecte testimonium eius accipiebat nullo credente eum esse Messiam et Deum, vel quia hyperbolicesolum significare vult paucos ei cum fide adhaerere (cf. Cai.). Sed statim subdit, quanta sit necessitas testimonium eius amplectendi. Quam necessitatem ex duplice capite potissimum ostendit, scil. ratione habita Dei et salutis propriae seu vitae aeternae. Necessitas incumbit propter Deum qui talem legatum misit :
3:33
v. 33 qui accepit eius testimonium , signavit , quia Deus veraz est; proin qui non accipit, Deo maximam infert iniuriam ; « eos exterret ostendens eum qui Christo non credit, ne Patri quidem credere » (Chr.) ; propterea addit
3:34
v. 3& quem enim misit Deus, verba Dei loquitur ; proin qui ei credit, eo ipso demonstrat sollemni modo et quasi sigillo apposito confirmat (ἔδειξεν, ἐδεδαίωσεν, Theoph. Euth. ita explicant ἐσφράγισεν), Deum esse veracem. Et cur verba Dei loquatur el novas revelationes et doctrinas docere possit ultra illa verba Dei quae alii prophetae et ipse baptista, etiam missi a Deo, locuti sunt, ratio redditur sententia generali : non enim ad mensuram dat Deus spiritum ἐγ, μέτρου 1. e. « non solet certa aliqua et definita mensura Deus spiritum largiri, ut si cui multum de illo sit largitus, non possit alteri largiri amplius, aut ut omnibus aequaliter dispenset, sed pro arbitrio suo unicuique eum tribuit nec ulli tantum contulit quin multo plus queat impendere aliis; infinita est enim haec spiritus opulentia. Nolite igitur existimare Deum propterea quod mihi plurimum sui spiritus impertiverit, non posse huic longe plus donare » (/ans. Bar. sim. ScAz.). Plerique in explicatione supplent δὲ et sententiam statim accipiunt de plenitudine donorum Spiritus sancti in Christo et Christum non habuisse gratiam ad mensuram, quia non fuerit in eo arctata ad aliquam operationem (Bon.). Sed iam /ans. Bar. notant sententiam melius priore modo accipi generatim, quia non sit adiectum pronomen et quia non dicatur dedit, sed dat. Qua autem mensura spiritum ei dederit, indicat v. 35 et ita simul sententiam generalem quo sensu ad Christum sit applicanda exponit
3:35
v. 35 Pater diligit Filium et omnia dedit in manu eius, ergo etiam plenitudinem spiritus; proin summopere oportet ei fidem adhibere et qui negaverit ei fidem , is quam maxime offendit Patrem, qui diligens Filium summa dilectione non poterit non vehementissime abominari eum qui sua incredulitate Filium spernit. Εἰ omnia in potestate Filii esse posita, ita ad salutem consequendam applicat et refert, ut simul ostendat necessitatem absolutam fidei ratione habita vitae aeternae
3:36
v. 36 qui credit in Filium habet vitam aeternam; nam iis qui inipsum credunt dat potestatem filios Dei fleri (1,12); filii autem Dei etiam regni Dei et vitae cum Deo beatae erunt participes etiam nunc habent vitam aeternam in semine i. e. in gratia (Cai.), quia de Christi plenitudine abundanter recipiunt (1,16). Quae fidei necessitas maxime elucet a contrario : qui autem incredulus est Filio, eius testimonium non accipit, non videbit vitam, sed ira Dei manet super eum, en supplicium infidelitatis (TÀom.), poena damni : vita beata privatur, poena supplicii : ira Dei manet; nam propter peccatum Adae et propter peccata a singulis commissa unusquisque obnoxius est vindictae divinae iustitiae, ἃ qua eximi non poterit, nisi fide in Filium ; nam non est aliud nomen datum, in quo nos oporteat salvos fieri (Act. 4,12); sunt enim omnes filii irae; unde dicitur : ira Dei manet, non : descendit (cf. Rup. Thom.; vide Eph. 2,3). Censet Patr. a v. 32-36 non haberi verba baptistae, verum evangelistae; eas enim enuntiationes iam non pertinere ad eam rem de qua baptista cum discipulis agat. Sed id perperam dici, explicatione verborum ostensum est. Quae baptista dicit in v. 34. 35, omnino consequuntur ex iis quae in baptismo Iesu vidit et audivit et cum sciret Iesum esse Messiam, etiam scivit ex vaticiniis messianis ei omnia tradi (cf. Ps. 2,8; 71,8 seq. Is. 42,6: 49,6; 33,19) et fide in ipsum salutem acquiri (cf. Is. 42,1-4; 49,6 seq. 50,10;
3:1
Le δέ lie avec ce qui précède : les croyants imparfaits s'en tenant là, l’un d'eux fait une démarche. — ἄνθρωπος est probablement ici comme le terme le plus naturel, sans allusion aux deux mots semblables dans π, 28. Le nom de Nicodème est grec, selon une coutume assez courante chez les personnes de qualité, comme était celui-ci, ἄρχων c’est-à-dire membre du Sanhédrin. IL appartenail au parti des Pharisiens, qui furent hostiles à Jésus, mais qu'un acte de zèle devait choquer beaucoup moins que les Sadducéens. Nous verrons plus loin que c'était un docteur. Jo. ne le présente nullement comme un personnage symbolique, lui accordant au contraire un rôle dans l'évangile (vn, 50; xx, 39), alors qu'il est loin de prodiguer les noms propres. Les critiques radicaux croient savoir qu'il a voulu donner un doublet à Joseph d’Arimathie qu'il connaît aussi (xx, 38)! — On s'est demandé si l'existence de ce disciple — car tout porte à croire qu'il se déclara enfin — n’est pas confirmée dans l'histoire. On ne peut guère s'appuyer sur Josèphe (Bell. I, xvu, 10) qui parle vers lan 66 ap. J.-C. d'un Gorion fils de Νιχομήδης, car Nicodemi de la version latine seule aura été influencé par l’évangile; cependant le nom de Νικόδημος se trouve dans Ant. XIV, ur, 2 (en 63 avant J.-C.). Le Talmud de Babylone (Ta‘anith 192202) connaît un Bouni (ou Bounaï), riche bienfaisant de Jérusalem qui fut nommé ensuite Nagdémon (315 — Νικόδημος) et qui était fils de Gorion. Le rapprochement des deux noms, dans le Talmud et dans Josèphe, quoiqu'ils soient intervertis pour la filiation, indique la même famille; mais notre Nicodème, qui n'était sûrement pas jeune lors de son entretien, élant un docteur renommé, aurait-il vécu jusqu'en 66? On a tenté de faire de Naqgdimôn un disciple de Jésus d’après un autre passage du Talmud (ὁ. Sanh. 432). Il est question de cinq disciples de Jésus qui ont comparu devant un tribunal juif : Mattaï, Naqqaï, Nécer, Bouni, Toda. Ils jouent sur le sens de leurs noms d’après les textes sacrés pour n'être pas condamnés à mort; on leur répond par d’autres textes. C'est une fantaisie exégétique, et les faits sont peut-être relatifs à la persécution de Bar-Kokébas, s'il y a du vrai dans ce récit (Srracx, Jesus, die Haeretiker und die Christen, p. 43). Pour y trouver Nicodème, il faudrait que ce soit Bouni, dont il avait porté le nom, ou Naqqaï, que Dalman (Grammatik.….. %e éd. 179) regarde comme une abréviation de Nicodème. Or les rabbins n'ont sûrement pas eu l'intention de compter parmi les disciples de Jésus un de leurs hommes illustres. Tout cela n’est donc pas très concluant. Nous constatons seulement l'existence du nom à cette époque. — Nicodème n'est connu que de Jo. dans le N.T. et revient dans les Clémentines (Rec. ΠΙ, 68; Hom. 11, 1). Un évangile apocryphe porte son nom.
3:2
Nicodème vient de nuit, sans doute pour ne pas se compromeltre, à en dit de Joseph d’Arimathie (xx, 38), mais peut-être aussi juger par ce qui est pour n'être pas dérangé dans l'entretien important qu'il voulait avoir. En ‘Orient et surtout parmi Les gens modestes, entre qui veut, tout le jour et même le soir; la nuit est le seul moment réservé à l'intimité. Il nomme Jésus rabbi, comme les disciples (1, 38), mais sûrement au sens propre, puisqu'il regarde Jésus comme un maître, donc comme un égal. Quoique Jésus n'ait jamais fait studes scripturaires, son enseignement ἃ dû paraître inspiré par la parade d'é ᾿ ΐ connaissance des prophètes. La preuve que ce maître venait de la part de Dieu, Nicodème la trouvait dans Les miracles. Cependant il n'ignorail pas que mème 5, τῶν ουρανων (T) plutôt que τὸν θεου (HSV). un faiseur de prodiges pouvait être un séducteur, contre lequel la Loi mettait en garde (Dt. x, 2), car il n’en était que plus dangereux. Il fallait savoir si la doctrine de Jésus était conforme à l’enseignement des docteurs, ou si elle n'était pas nouvelle et émancipée. Selon le mot célèbre de Pascal : « Les miracles discernent la doctrine, et la doctrine discerne les miracles » (Pensées). Nicodème, qui avait peut-être appréhendé des nouveautés, ne précise pas son état d'esprit; timide avec Jésus comme envers les Juifs, il se contente d’un exorde insinuant, laissant à l’envoyé de Dieu le soin de pénéirer sa pensée. A tout prendre les miracles de Jésus à Jérusalem — sur lesquels nous ne sommes pas informés en détail, — étaient de telle nature que le doigt de Dieu y paraissait, C'était même l'opinion de son groupe (οἴδαμεν). On espérait l'avènement du règne de Dieu, mais quel moyen proposait le jeune maître? Telle est du moins la question tacite à laquelle Jésus répond. Elle ne ressemble que de loin à la question du jeune homme de Mt. (xx, 16; cf. Me. x, 47; Le. xvur, 48), beaucoup plus spontané, assez ingénu et bien disposé pour demander ce qu'il avait à faire pour acquérir la vie éternelle.
3:3
Jésus répond solennellement, en indiquant le moyen indispensable pour atteindre le seul but nécessaire, le royaume de Dieu. Avec ἰδεῖν, on pourrait penser au règne de Dieu sur la terre, mais εἰσελθεῖν (5) indique le royaume, et l'on voit ensuite (15) que ce royaume est la vie éternelle. Il est exact de dire que « le royaume de Dieu est intérieur aux croyants » (Loisy); mais seulement comme un gage de la vie Cternelle. Comment le voir? La réponse dépend en partie du sens α' ἄνωθεν, mais seulement quant au sens précis du mot, var une naissance d'en haut est nécessairement une nouvelle naissance, et une nouvelle naissance n’a de prix que si elle vient d'en haut. De sorte que «d'en haut » c'est-à-dire de Dieu est l'idée principale qui devait être exprimée, tandis que la régénération en découlerait tout naturellement. ἄνωθεν pourrait signifier « de nouveau », c’est le sens des latins, des coptes, des syriens (ὙΠ 12, da capo, derechef), sauf syr.-hiér. (5yMô, d'en haut). On notera que les Syriens ont dû choisir, et l'an ne saurait assigner un mot araméen qui aurait les deux sens, de sorle qu'en araméen Jésus aurait opté, mais la réponse de Nicodème tiendrait dans les deux cas. — De la signification « à partir d'en haut » est venu « du commencement, de nouveau », sens assez fréquent en grec, et préféré par Justin (I Apol. zxr) : ἂν μὴ ἀναγεννηθῆτε, Tert. (de Baptismo, χα), Clém. AI. (Cohort. IX, 82), aujourd'hui Zahn. Origène qui a reconnu ce sens, préfère celui de ὕψωθεν, « venant d'en haut », c'est-à-dire du ciel (éd. Preuschen, p. 510); de même Chrys. Cyrille d'Al, Thomas, qui recourt au grec; de nos jours Calmes, Loisy, Schanz, etc. Ce dernier sens n'est pas douteux car c’est celui de Jo. ailleurs (π|, 31; xix, 11. 23) et le contexte n’y est pas contraire, car il n'est pas nécessaire que Nicodème ait compris ce sens. Naitre d'en haut, c’est devenir fils de Dieu, comme Jo. l’a déjà dit (τ, 12}, et loin que cette idée soit nouvelle, elle ἃ été exprimée par Mt. v, 45, texte qu'Origène ἃ déjà signalé ὅπως γένησθε υἱοὶ τοῦ πατρὸς ὑμῶν. Il y ἃ cependant une grande différence entre l'exhortation morale de Jésus dans Mt. et la naïssance qu’il propose ici.
3:4
Nicodème comprend vraisemblablement que Jésus ἃ parlé de naïtre de nouveau. S'il avait entendu « une naissance d'en haut », il eut été sur la voie d'une action divine, d’un sens spirituel, auquel en fait il ne songe pas. Qu'on parle de pénitence, soit; cela peut aller jusqu'à changer sa vie, à devenir comme un enfant (Me. x, 15; Mt. xvn, 3). Mais la recommencer, naître de nouveau, c’est impossible. Choqué d’une réponse qu'il eût voulu plus digne de lui, il donne à son objection la forme la plus réaliste, par l’image ridicule d'un vieillard qui retournerait dans le sein de sa mère. La double interrogation marque de la vivacité, et l’absurdité manifeste de l'hypothèse accuse un dédain qui lui vaudra la réplique accentuée du v. 40. On ne peut d'ailleurs rien conclure de là sur l’âge de Nicodème; ce sont ses dignités qui indiquent un âge avancé.
3:5
Jésus reprend son affirmation, mais il remplace le mot ἄνωθεν, mal compris de Nicodème, par une explication de la naissance en question : elle doit résulter de l’eau et de l'esprit, c'est-à-dire du baptême, dont il sera le créateur. C'est le fondement de l'institution chrétienne, et non seulement les synoptiques ont attribué à Jésus le baplème en esprit, mais ils ont fait annoncer par Jean que telle serait sa mission (Mt. τι, 11; Me. 1, 8; Le. πὶ, 16); Jo. ayant indiqué non moins clairement que l'action de l'Esprit n'exeluait pas la réalité du baplême (r, 33). Telle était la prédication officielle du Baptiste, que Nicodème pouvait connaître. La nécessité de ce baptême pour entrer dans le royaume de Dieu est enseignée dans la finale de Me. xvi, 16, et supposée par M. xxviu, 19. Le commandement solennel donné aux disciples par Jésus en les quiltant est εἰσελθεῖν εἰς τὴν βασιλείαν τῶν οὐρανῶν. θ τὸ γεγεννημένον ἐκ τῆς orne Σ Le ἔξα ἘΝ Ν 3ι- εὔμωμ ue Tu σάρξ ἔστιν, καὶ τὸ γεγεννημένον ἐκ τοῦ πνεύματος πνεῦμα ἔστιν. μὴ θαυμάσῃς ὅτι εἶπόν σοι Δεῖ ὑμᾶς γεννηθῆναι ἄνωθεν. 8τὸ πνεῦμα ὅπου ΕἸ ἂς “τῷ ἐδὼ" Ἑδὰ οὐδ RES fs Es ù θέλει πνεῖ, χαὶ τὴν φωνὴν αὐτοῦ ἀχούεις, ἀλλ οὐχ οἶδας πόθεν ἔρχεται nat l'application de la prédiction du Baptiste, que Jésus commente iei à Nicodème. — Nous avons déjà noté εἰσελθεῖν au lieu de ἰδεῖν (x. 3). Avec T. nous préférons τῶν οὐρανῶν soutenu par les Pères anciens à τοῦ θεοῦ (HSV), qui doit être une harmonisation avec le v. 3. En disant royaume du ciel. Jésus remplace pour ainsi dire ἄνωθεν pour marquer l’origine céleste du baptème, οἱ il emploie une expression plus connue des Juifs (cf, Comm. Mi. p. 46 ss.), double concession pour aider Nicodème (cf. Zaæan).
3:6
Jésus ne prétend pas qu'il n’y ait dans l'homme que de la chair, même selon l'ordre de la nature, et cela n'est pas en question; il distingue deux sortes de naissances, l'une selon la chair, qui donne la vie corporelle périssable, selon le sens que les Hébreux donnaient au mot de chair surtout en tant qu'opposée à l'esprit (Gen. vi, ὃ; Ps. vi, 5; rxxvim, 39; Job. x, 4; Is. xxx, 3). Mais Dieu pouvait communiquer son Esprit, spécialement pour rendre l'homme meilleur (15. cent, 10 55.; Ps. Li, 13; Dan. 1v, 5. 6. 45; v, 11), et cest ce que Jésus nomme ici une naissance par l'esprit, qui doit aboutir à une vie spirituelle. Un israélite ne risquait pas d'admettre une absolue identité de celui qui devient esprit avec l'Esprit divin. Uneallusion à la création du monde (Gen. 1, 2), né de l’eau et de l'esprit par la vertu de la parole divine (Zoësy) n'est indiquée par rien. — Faut-il envisager ici la chair au sens paulinien comme un principe mauvais? Alors on serait tenté de faire du v. 6 l'explication du précédent : [6 baptème en esprit est nécessaire pour entrer dans le royaume de Dieu parce qu’il efface Le péché, représenté par la chair. Rien de plus juste en soi, mais la rémission des péchés n'est pas envisagée directement ici. L'esprit donne droit au royaume par lui-même, et ce droit la chair ne Fa pas. Il serait également déplacé de tirer de ce texte des conclusions sur la passivité ou sur l'activité de l'homme dans la naissance par l'esprit; il faut seulement reconnaître qu'elle est Ὁ l'œuvre de Dieu.
3:7
Cette remarque, d'après Loisy, est destinée à maintenir au discours l'apparence d'une conversation, mais elle dérange l'économie de la première strophe. — On ne voit pas au contraire pourquoi le v. 8 aurait expliqué que l'esprit est réel, quoique invisible, si Nicodème n'avait manifesté — cette fois par un simple jeu de physionomie ou par un geste, — qu'il n’était toujours pas convaincu. Jésus lui dit de ne pas s'étonner, et il lui fournit une analogie tirée des choses sensibles. Les hellénistes enseignent que μή avec l'impératif présent se dit pour protester contre une chose commencée, comme dans Jo. n, 16; v, 414, 28. 45: VE, 20. 43; xx, 21; xx, 17. 27, tandis que ur avec Le subj. aoriste prévient une chose qu'on veut empécher. C'est le seul cas dans Jo., il faut donc qu'il ait voulu indiquer que Jésus coupe court à une interruption de Nicodème; cf. "ἡ θορυδπσητε (PLarox, Apologie, 20 ΕἸ avant qu'on ait fait du bruit, et μὴ θορυδεῖτε (. ἀ.. 21 A) aprés (D: Jackson, cité par Moulion, Proi. p. 122). — Après les explications déjà données, ἄνωθεν devait nécessairement signifier « d'en haut
3:8
Pour donner l'idée d’une force très agissante, quoique invisible, on pourrail aujourd’hui citer l'électricité ou La télégraphie sans fil, etc. Jésus s'en tient au mot esprit qui, en hébreu comme en grec, avait originairement le sens de souffle, vent. C’est une petite parabole, dont l'application se fait comme souvent (Mt. zur, 40, etc.) par οὕτως. Aucun moderne n’en doute. Maldonat n’a pas osé le conclure franchement à cause de l'autorité des Pères, surtout de saint Augustin, quoique Thomas ait laissé voir clairement sa préférence pour Fopinion de Chrysostome, lequel a bien vu que le vent avait été choisi comme intermédiaire entre La matière et l'immatériel. C'était déjà pour cela que les stoïciens nommaient πνεῦμα le principe actif du monde. Jésus prète au vent une certaine personnalité : a) il va où il veut, δ) on entend le bruit qu'il fait sans le voir; cf. Sir. xvi, 2; 6) on ne sait ni d'où il vient, ni où it va. Aug. ἃ objecté contre le sens de vent, que du vent on sait très bien s’il vient du sud ou du nord; mais cette difficulté a été réduite par Thomas. Quand on voit passer un voyageur, on voit bien quelle direction il suit; mais sait-on son point d’origine et l'endroit où il se rend? Après la description des propriétés du vent, l'applicalion. Ce n'est pas : « ainsi en est-il de l'Esprit. » Mais : « ainsi en est-il de celui qui est né de l'Esprit. » Zahn note avec raison γεγεννημένος, « celui qui est né » et désormais en possession de tout ce que comporte sa naissance, el non pas γεννώμενος, celui qui naît. Mais il comprend : ainsi en est-il de l'Esprit pour celui qui est né de l'Esprit; de cette manière : a) l'Esprit étant libre, il n’y ἃ qu’à le laisser faire ; δ) celui qui l’a reçu entend sa voix; c) mais il ne sait d'où il vient ni où il va. Je croirais plutôt que le sens est : ainsi en est-il au regard des autres de celui qui est né de l'Esprit. Sans pouvoir atteindre l'Esprit lui-même, on reconnaît en cet homme sa présence, précisément parce qu'il participe à l'Esprit, lequel est donc bien comparé au vent, d'une comparaison nécessaire el sousjacente. L'Esprit de Dieu agit en toute liberté, il fait retentir sa voix quand il parle aux prophètes, mais on ne peut pénétrer ses desseins : « Il passe près de moi, et je ne le vois pas; il s'éloigne sans que je l'aperçoive » (Job. 1x, 11). Celui qui est né de l'Esprit jouit donc aussi de la liberté intérieure; on entend par lui la voix de l'Esprit; on ne sait quels sont les desseins que Dieu lui à inspirés, et où il le mène, mais si l'Esprit demeure invisible, son action n’en est pas moins certaine el révèle sa présence. — Le raisonnement est analogue à celui de Socrate (Xén. Memor. IV, Ir, 44) qui, pour apprendre à ne pas mépriser les choses invisibles cite plusieurs exemples des « serviteurs des dieux » comme le tonnerre et les venis : Καὶ ἄνεμοι αὐτοὶ μὲν οὖχ ὁρῶνται, ἃ δὲ ποιοῦσι φανερὰ ἡμῖν ἐστι, χαὶ προσιόντων αὐτῶν αἰσθανόμεθα (Logos spermaticos, Bauer). Nicodème n'est donc pas autorisé à douter de la naissance par l'Esprit, et ποῦ ὑπάγει" οὕτως ἐστὶν πᾶς ὁ γεγεννημένος ἐκ τοῦ πνεύματος. 9 ἀπεχρίθη ÿ ; . > do ἵπεν αὐτῷ Πῶς δύναται ταῦτα γενέσθαι; 10 ἀπεχρίθη Ἰησοῦς τι 9 = ᾽ 7e . καὶ εἶπεν αὐτῷ Σὺ εἶ ὁ διβάσχαλος τοῦ ᾿Ισραὴλ χαὶ ταῦτα οὐ Ὑγινώσχεις; Ἰ ἀμὴν ἀμὴν λέγω σοι ὅτι ὃ οἴδαμεν λαλοῦμεν χαὶ ὃ ἑωράχαμιεν μάρτυ godpev, χαὶ τὴν μαρτυρίαν ἡμῶν οὐ λαμβάνετε. 15 εἰ τὰ ἐπίγεια εἶπον ὑμῖν encore moins les Juifs de l'origine de Jésus, dont ils devraient savoir d’où il vient (vu, 28; 1x, 30), et qui cependant ne savent ni d'où il vient, ni où il va (var, 14).
3:9
Le docteur ne se rend pas. Il voit bien maintenant que Jésus ne parle pas d'une naissance naturelle; mais tout ce qu'il expose (ταῦτα) n’en est pas moins obseur; il reprend donc pour ce nouveau thème 16 πῶς δύναται du v. 4.
3:10
L'article devant διδάσχαλος ne pose pas Nicodème comme le maître d'Israël par excellence; l'éloge serait excessif ou la moquerie trop vive. Pour un sens atténué on cite Mart. Polyc. χα, 2 ὃ τῆς Ἀσίας διδάσχαλος et Ps.-Clém. Hom. v, 18 de Socrate : ὁ τῆς Ἑλλάδος διδάσκαλος, mais dans ces deux cas le nom est pris très au sérieux, quant aux chrétiens et quant aux Grecs. fl semble donc plutôt que l'article distingue Nicodème de son interlocuteur. De nous deux, répond le Sauveur, c'est toi qui es le maître d'Israël, une autorité pour alléguer et interpréter la tradition, ce que Jésus ne prétendait pas faire. Il y a incontestablement une pointe d'ironie, que Nicodème s’est attirée en affectant de ne rien comprendre, comme si on lui proposait une doctrine absolument nouvelle et déroutante pour un maître comme lui. Or s’il y avait dans les paroles de Jésus un mot nouveau, la naissance d’en haut, ou de l'Esprit, c'était au fond la doctrine même de l'Esprit que Nicodème ne pouvait ignorer (Loïsy). Lui était-il tellement difficile de concevoir une rénovation par l'Esprit qui pût être comparée à une nouvelle naissance, puisqu'il l’entendait ainsi? Il avait dù lire Ez. χι, 19 5.; xxxv, 26 8. « Je vous donnerai un cœur nouveau; j'ôterai de votre chair le cœur de pierre, et je vous donnerai un cœur de chair; je mettrai au-dedans de vous mon Esprit», promesse dont on eût pu dire aussi : comment cela se peut-il faire? cf. Ps. ur, 43. C'est l'Esprit de Dieu qui avait parlé par les prophètes, lesquels faisaient donc entendre sa voix, οἱ on savait que la plus large effusion de l'Esprit devait être le signal du salut : Is. xciv, 8; τσ, 21; Joël m1, 1. Aussi bien les Juifs se sont approprié l'idée d'une naissance nouvelle par le baptème et la circoncision. Dans le traité Tebamoth 6%, le prosélyte devenu israélite est comme un enfant nouveau-né, et même celui qui suit l'impulsion d'un esprit pur pour entrer dans la voie de la perfection est comme un enfant né aujourd’hui (Wänsche, Neue Beiträge.. p. 506) : on ne saurait affirmer que cela se disait au temps de Nicodème, mais cela est sûrement sorti de l’enseignement traditionnel. Toutefois ce n'est dans le judaïsme qu'une comparaison, parce qu'il ne dispose pas de la réulité spirituelle dont parle Jésus.
3:11
L'intention de Jo. est manifestement de placer ces mots dans la bouche de Jésus, comme tout ce qui suit jusqu’au v. 43 inclus; dans ses épiîtres il ne dit pas ἀμὴν ἀμήν, affirmation solennelle réservée à Jésus, et au v. 44 la Passion est encore à venir, On objecte la ressemblance du début avec 1 Jo. 1, 3 ὃ ἑωράκαμεν καὶ ἀχηχόαμεν où il parle pour son compte (cf. Jo. 1, 14 καὶ ἐθεασάμεθα), et en effet cette manière de dire a pu influencer les termes de notre verset. On objecte encore, avec plus de raison, le pluriel οἴδαμεν, car on reconnaît que Jésus n’emploie pas ailleurs le pluriel de majesté, et ici il ne fait pas groupe avec ses disciples, qui ne sont pas encore associés à son enseignement. Zahn soutient après d’autres protestants conservateurs que « nous » s'entend du Sauveur el du Baptiste. Mais comment Nicodème l’aurait-il deviné? Cette fois, à ne pas comprendre, il eût été dans son droit. Les Pères unissaient à Jésus soit le Père, soit le Père et le Saint-Esprit. Mais on voit par la suite que Jésus insiste sur son propre témoignage. Quand il fait appel au témoignage de Jeanet de son Père il le dit (v, 32 ss.). Au surplus, rien n'empêche d'admettre ici un pluriel figuré, οἴδαμεν, pour répondre à οἴδαμεν de Nicodème (v. 2). D'autant que Jésus revient au singulier dès le v. suivant. Jo. ἃ donc voulu que cette conclusion de l'entretien débutât avec une certaine solennité. Nicodème et son groupe — puisqu'il s’est présenté comme parlant au nom de plusieurs — doivent accepter les affirmations de Jésus, même s'ils ne les comprennent pas, parce qu'il parle de ce qu’il sait, et témoigne de ce qu’il ἃ vu. Or ils ne veulent pas accepter ce témoignage. On ne nie pas que cette expression ait pu être colorée par l’expérience de Jo., constatant l'attitude négative des docteurs, mais Jésus en avait un avant-goût dans la difficulté à croire de Nicodème, l'intellectuel hésitant. — I! n'est pas sûr que ἑωράκαμεν soit un crescendo par rapport à οἴδαμεν quant à l'objet, comme si la vision devait s'entendre spécialement de la vision du Fils dans le sein du Père (1, 483; τι, 32; vi, 46; vin, 38; XVII, 5, Schanz, ete.). Le crescendo est plutôt dans la cerlitude selon la manière ordinaire de parler témoigner de ce que l'on ἃ vu offre plus de garantie que parler de ce que l’on sait. Thomas attribue la science à l'humanité, la vision à la divinité; mais ce n’est pas le sens naturel et immédiat du texte.
3:12
Jésus fait allusion à ce qu'il vient de dire, et celte fois au singülier (εἶπον) à propos d'un fait particulier, et non plus de la doctrine en général. Il dit cependant ὑμῖν, pour ne pas changer complètement sa manière, d'autant que Nicodème en représente d’autres. — La pensée rappelle celle de Sap. 1x, 16 : « Nous avons peine à apprécier par conjectures ce qui est sur la terre... qui ἃ poussé ses investigations jusque dans le ciel? » L'opposition des ἐπίγεια et des ἐπουράνια est dans saint Paul (1 Cor. xv, 40; Phil. n, 10) mais seulement à propos des objets en eux-mêmes, tandis qu'ici il s'agit des choses comme objet de connaissance. D'autre part le Christ n'a rien enseigné sur la nature physique des choses, même en ce qu'il a dit du vent en parlant comme tout le monde, et son enseignement portant toujours sur les choses divines, pourquoi cette distinction? Maldonat a suecombé à cette objection, et entendu l'opposition entre un mode humain, et une manière plus nue de parler des choses divines (cf. Loisy, Calmes). Mais le texte distingue bien deux catégories d’après leur caractère propre, et et comment parler de Dieu si ce n’est hkwmano more? II faut donc s'en tenir à une opposition entre deux états des choses divines. Jésus ἃ parlé de l'action de l'Esprit dans l’homme et affirmé qu’on peut s’en rendre compte d’une certaine manière, quoique le principe des actions soit objet de foi. Mais les choses divines en elles-mêmes, par exemple la filiation divine du Fils, le rapport entre Dieu et l'Esprit, sont des choses qui se passent au ciel, selon notre manière de parler qui place en haut ce qui dépasse notre intelligence. Aussitôt que le Fils descend sur la terre, son incarnation entre en quelque sorte dans notre domaine (ἐπίγειός ἐστι, Chrys.). Les ἐπουράνια sont réservés; Jésus n'en parlera donc pas aussitôt après; il semble même qu'il n’en parlera pas au public profane de ses ennemis (cf. Infrod., p. cuvn s.); mais il tient à établir qu'il en aurait le pouvoir et le droit, appartenant lui-même au monde céleste.
3:13
ον εν τω ovoavt (TV) ou o%1. (HS).
Nous lisons non sans hésitation ὁ ὧν ἐν τῷ οὐρανῷ (TV), car l'omission (HS) nous paraît trop exclusivement égyptienne (KBLT 33 boh. s&h. Cyr), quoique ce soit aussi probablement la lecon de Tatien (Moes. 168, 487, 189) οἱ de deux mss. pes. Plusieurs modernes (Loisy, Bauer, même Calmes) entendent ἀναδέδηχεν de VAscension. Il est vrai qu'il n’est pas question d'une visite de Jésus au ciel durant sa vie, mais de quelqu'un qui y serait monté pour y séjourner (le parfait); seulement Jo. ne peut avoir voulu dire cela de Jésus dans un entretien avec Nicodème. Prétendre qu'il s'est oublié, qu'il parle aux chrétiens de son temps de l’Ascension du Christ, que ce sont ses réflexions qui commencent, ne pourrait être admis (à cause du v. 14) que si c'était le seul sens possible. Or il est très admissible que εἰ μή inaugure une restriction qui ne correspond pas exactement à ce qui précède ; mu, 27; Mt. xx, 4; Le. τν, 27 (cf. Act. xxvi, 22), surtout Apoc. xxr, 27 sont des exemples de cette concision exagérée, Le Christ s'est étonné que Nicodème refuse de croire à ce qu'il a dit. Et cependant il avait toute qualité pour parler, comme il l'avait indiqué au v. 41, et comme il va le montrer plus clairement, parce qu'il est le Fils de l'homme descendu du ciel. Π a donc qualilé de révélateur. Mais il y ἃ plus, il est le seul, Les anges ne sont pas commis à ce ministère d'une facon normale. Personne autre ne pouvait descendre du ciel, et personne n’y est monté. Le sens est donc : personne ne peut révéler les choses du ciel, car personne n’y est monté: personne, si ce n’est le Fils de l’homme qui en est descendu. On sait qu'une tournure elliptique se trouve fréquemment en hébreu avec ON ‘2 marquant une exception (ΚαυτΖβοι, Gram. $ 163; cf. Gen. xx, 44). — Jo. n'avait pas à se préoccuper d'Hénoch οἱ d'Élie, enlevés vivants, et qui étaient censés le plus souvent n'avoir été transférés que dans l'Éden ; du moins cela est dit expressément pour Hénoch {Jub. 1v, 23, et Hénoch slavon). Celui qui descend est ici le Fils de l’homme, car Jésus ne veut pas révéler dès à présent les choses célestes ; c'est comme Fils de l’homme que le Logos appartenait aux choses terrestres, et cependant il était encore dans le ciel, comme il est dit en termes plus secrets (16 sein du Père) dans le prologue (1, 18). Jo. ne saurait avoir oublié cette première page. Le Fils de l’homme est donc Le Verbe incarné, dans la réalité de sa nature humaine, ce qui ne l'empêche pas d’être encore au ciel comme Verbe. Il n'y a nullement à faire intervenir ici l'homme céleste, ni à rappeler l’homme d’après l'image de Philon, c'est-à-dire une image de Dieu qui sert de type à l'homme terrestre, et qui équivaut en somme à son logos : cette terminologie est étrangère à l'esprit de Jo. et à sa pratique. On peut croire néanmoins que la difficulté de placer au ciel celui qui parle à Nicodème a déterminé l’omission de ὁ ὧν ἐν τῷ οὐρανῷ dans la tradition égyptienne, tandis que e syreur. Aphraate lisaient qui erat, et 80, 88 avec syrsin ἐκ τοῦ οὐρανοῦ. 14 5.) Jésus n’a pas établi si fortement sa qualité de révélateur pour s’en tenir à ce qu’il a dit à Nicodème du baptême, C'est le premier objet de l’enseignement pour qui désire entrer dans le royaume de Dieu. Mais d’où vient la nécessité du baptême, si ce n’est qu’on s’y unit à la mort du Christ pour effacer le péché? Jésus touche donc au fond de la doctrine du salut, sans aborder les choses dans leur état céleste, et cela est amené très naturellement : après l'Incarnation suggérée par la notion du Fils de l'homme venu du ciel, son rôle comme rédempteur. C’est un contresens de Zahn de voir avant tout dans ὑψωθῆναι l’exaltation céleste, le retour au ciel du Fils de l'homme. L’allusion au serpent d'airain (Num. xx1, 8.9) est très claire, et Jo. n’emploie jamais ce mot que pour signifier l’exaltation de la Passion (vin, 28; x11, 32.34). Rêver qu'on dansait en étant élevé, c'était un pronostic de crucifixion : κακοῦργος δὲ ὧν σταυρωθήσεται διὰ τὸ ὕψος nai τὴν τῶν χειρῶν ἔκτασιν (ARTÉMIDORE, Oneirocr.1, 76, cf. πὶ, 53; 1v, 49 cités par Bauer). D'après l'usage de Jo. on serait tenté de croire que ὑψοῦν était un euphémisme pour crucifier (ef. Chrys.). 11 est possible cependant qu’il ait choisi ce mot à cause de son sens d’exalter, — non parce que l’exaltation du Christ ἃ suivi sa passion, car la gloire n’est pas ici dans la perspective —, mais parce que la Croix était déjà pour Jésus une exaltation; il y devait être élevé comme sauveur, afin que chacun puisse élever aussi les yeux vers lui par la foi (cf. Gal. 1, 4); déjà le serpent d'airain était σύμθολον σωτηρίας (Sap. xv, 6); Jésus sera la réalité. En effet Îles Hébreux qui se tournaient vers Je serpent n'étaient pas guéris par lui, mais par Dieu (Sap. xvi, 7), tandis qu'ici la foi devra procurer en lui la vie éternelle. Tout cela est encore au futur, δεῖ, c'est un décret divin qui ne manquera pas d'être exécuté; la pensée de Jo. est clairement de placer le v. 44 dans la bouche de Jésus. La transition se fait au v. 18, complément logique du précédent, mais qui introduit le but de l'évan. géliste (xx, 34). 1l faut reconnaitre que la transition est presque imperceptible, étant ménagée par le « Fils de l'homme », désignation qui n'élonne pas de la part de Jésus, mais qui est déjà posée à la troisième personne. IL semble donc que la contemplation où l'évangéliste allait entrer ait déjà influé sur les expressions du v. 45. Sur le serpent d’airain, cf. Puicon, Leg. Alleg. I, 76 88.» Agric. 93; Barn. xn, 5-7. Barnabé parle il est vrai de la gloire de Jésus, mais c’est parce que αὐτὸς ὧν νεχρὸς δύναται ζωοποιῆσαι, Of. Jusrix, Dial, xcr, xciv; 1 Apol. Ex, dans le même sens, sans aucune allusion à la glorification postérieure de Jésus. — Si on lit ἐν αὐτῷ avec BWT ec. L. la Vg. de WW, il faut joindre à ἔχῃ; au contraire si on lisait εἰς αὐτόν ce serait un régime de πιστεύων. L'entretien de Jésus avee, Nicodème se termine ici. Si Jo. n'avait rien dit de plus sur lui, on estimerait qu'il est resté étranger au christianisme. Il aura changé plus tard (xx, 39). En ce moment il est le type achevé du rabbin qui croirait renoncer à sa raison en adhérant à une doctrine dont le surnaturel ‘dépasse l'ancienne Alliance. Tel il se montre, réservé, s’abstenant de contredire en face, exprimant seulement sa répugnance à sorlir du chemin tracé, à s'abandonner au souffle de l'Esprit, — tel fut le judaïsme rabbinique, évitant les attaques ouvertes contre le christianisme, même lorsqu'il n’y risquait rien, se bornant à des allusions sournoises contre ceux qui divisaient, pensait-il, la nature divine (cf. Le Messianisme.… p. 295 ss.). Quel contraste avec les premiers disciples, ouverts et dociles! Que leur a dit Jésus? L'évangéliste en a gardé le secret; le peu qu'il nous a conservé indique des entretiens fort simples; Jésus parle avec autorité, ils le suivent. Avec Nicodème on dirait presque qu'il se met en frais pour le convaincre. Il expose à ce maitre le caractère spirituel de sa doctrine, il lui laisse entrevoir sa mission, sa passion comme source de grâce; il ne dédaïgne pas de prendre un point d'appui sur l'Ancien Testament en citant le serpent d'airain, figure du salut. Tout cela se heurte à la résistance passive du docteur. IL est donc bien, nous le répétons, le type du judaïsme érudit de Jérusalem. Le type, non le pur symbole, car rien n'autorise à douter de son individualité, pas plus que de celle des apôtres, qui sont aussi des types de Galiléens ardents et prompts. Parce qu'il a plu à Platon de faire de Gorgias, d’Hippias, de Protagoras, de Prodicos les types de la sophistique de son temps, doute-t-on de leur existence historique? On ne doute pas non plus de Phèdre, épris des choses de l’esprit où il pénétrera par le cœur, ni de sa beauté, parce qu’elle est en harmonie avec le thème traité, ni de la présence de Phédon à la mort de Socrate, parce qu'il est le modèle de ceux qui l'ont aimé pour son noble idéal. Ne refusons pas de reconnaître que sous l'inspiration du génie des êtres vivants peuvent devenir presque des Idées, et ne nions donc pas que ces types immortels aient été des hommes. Pour cela il ἃ suffi à Platon, il a suffi à saint Jean, de choisir certains traits, et si l’on tient compte du peu de cas que l’évangéliste fait de l’art d'écrire, on concèdera facilement que ses. types sont plus sirictement moulés d’après la réalité.
NOTE SUR LA NAISSANCE DE L'ESPRIT ET LA NOUVELLE NAISSANCE. Nous pensons que Jo. n'a pas fait allusion directement à la régénération; mais une naissance d'en haut est une nouvelle naïssance: les deux points sont connexes; cf. Tit. 11, 5 ἔσωσεν ua; διὰ λουτροῦ παλινγενεσίας καὶ ἀναχαινώσεως πνεύματος ἁγίου. Sous les deux formes, naissance d'en haut οἱ renaissance se produisent au baptême par laction de l'Esprit-Saïnt. La doctrine de la naissance est développée dans le même sens que Jo. mr, 3. 5 dans 1 Jo. mt, 9 πᾶς ὃ γεγεννημένος ἐχ τοῦ θεοῦ ἁμαρτίαν οὐ ποιεῖ, ὅτι σπέρμα αὐτοῦ ἐν αὐτῷ μένει, καὶ où δύναται ἁμαρτάνειν, ὅτι ἐκ τοῦ θεοῦ γεγέννηται; Cf. 1 Jo. un, 39: 1v, 7: v, 4. 4, 18. On ne peut rien dire de plus fort, puisque l’auteur parle d'une semence divine. On ne doit pas oublier d'ailleurs qu'il est rigoureusement Pme, et n'envisage par conséquent qu'un germe spirituel. On ἃ cependant avancé que cette notion qui n'est pas venue de la Bible ἃ grandi sur Je sol hellénistique (Bauer), ou comme dit M. Loïsy : « la notion, comme celle que Paul s’est faite... procède des cultes mystiques où la renaissance pour l’immortalité, moyennant les sacrements de linitiation, s’entendait en un sens très concret et de tout point comparable à ce que nous trouvons dans le discours à Nicodème » (p. 158). C'est ce que nous ne pouvons admettre. Et d'abord dans aucun mystère ancien il n’y ἃ la moindre probabilité que la régénération — quelle qu’elle soit — ait été jointe au baptème. Les religions grecque et romaine ont connu de nombreuses purifications, où l’eau était employée pour obtenir une sorte de pureté religieuse après un acte comportant une souillure, comme était surtout le meurtre, même involontaire. Avant d'être initié aux mystères qui supposaient un contact avec la divinité, il fallait prendre des bains. On connaît la cérémonie préalable à l'initiation d'Éleusis (RB. 1919, p. 183 ss.). De même pour l'initiation isiaque dans Apulée (Méf. XI, 23), où le bain précède l'initiation de dix jours : ef prius sueto lavacro traditum, praefatus deum veniam, purissime circumrorans abluit, etc.; circumrorans avec abluit ne répond pas au rite égyptien de répandre la vie en forme de gouttes qui arrosent, comme prétend Reitzenstein (Archiv für Religionswissenchaft, VII (1904) p. 406 5.). Ce n'est pas non plus la déesse qui arrose, mais le prêtre, Si le baptême chrétien n'avait eu d'autre symbolisme que de remettre les péchés, ces rapprochements seraient très fondés, mais plutôt que de conclure à un emprunt, on Beni reconnaître un symbolisme si naturel qu'il est né un peu partout. I est vrai que Tertullien (de Baptismo, 5) ἃ écrit : certe ludis Apollinaribus et Eleusiniis tinguuntur idque se in regencrationem et vmpunitalem periuriorum suorum agere praesumunt. Mais, d'après tout ce que nous savons des mystères, spécialement d'Éleusis, il est clair que Tertullien qui cherche les rapprochements les a exagérés, joignant ici sans raison l’idée chrétienne de régénération à celle de pardon et d'impunité. Et en effet on ne voit dans les baptêmes et ablutions des païens aucun élément qui permette de leur attribuer une influence quelconque de vie intérieure. Tout au plus chez les Juifs, où les baptèmes étaient moins destinés à effacer le péché qu'à protester d’un désir de pénitence, pouvait-on par comparaison assimiler les baptisés à des nouveauxnés, mais comme nous l'avons vu (sur mt, 40), cela ne va même pas jusqu'à la métaphore. L'application de la renaissance au baptême serait donc en tout cas propre au christianisme, et nous dirons pourquoi. Mais, ajoute-t-on, la naissance du fait des dieux étant un des points du paganisme dont les Juifs avaient le plus d'horreur, le dogme chrétien vient donc plutôt de l’hellénisme que du Judaïsme. — Distinguons la première et la seconde naissance. Pour la première, la théorie païenne est bien connüe, et assez logique : elle suppose qu'un dieu ἃ pris une forme humaine pour séduire une vierge ou remplacer un mari. Mais il n'y ἃ aucun rapport entre cette première naissance et une seconde. Aussi osons-nous affirmer qu'il n'y a aucun texte antérieur au Christianisme qui comprenne les mystères comme une naissance, ni qui s'approche même de loin de l'énergie des termes de I Jo. mr, 9. Et en effet cette seconde naissance ne peut avoir de sens que si l’on admet dans l'homme une entité spirituelle qui en fait un homme nouveau, ce dont le paganisme grec n'avait aucune idée : il connaissait la possession d'un homme par un dieu, mais non pas d’une facon permanente pour l'aider à pratiquer la vertu. Le δαιμόνιον de Socrate lui était extérieur. Tout ce que l’on peut admettre c'est que le contact que les mystères établissaient avec les dieux répondait à une adoption qui faisait entrer juridiquement et très réellement l'initié dans la famille du dieu, pour imiter les droits de la naissance. Encore est-il que ce point dépend à peu près uniquement de l'interprétation d’un texte de l'Axiochos, dialogue faussement attribué à Platon, mais antérieur à l'ère chrétienne. Socrate encourage le vieil Axiochos qui ἃ peur de mourir en lui promettant limmortalité bienheureuse : ἐνταῦθα τοῖς μεμυημένοις ἐστί τις προεδρία, χαὶ τὰς ὁσίους ἁγιστείας κἀκεῖσε συντελοῦσι. πῶς οὖν οὐ σοὶ πρώτῳ μέτεστι τῆς τιμῆς, ὄντι γεννήτῃ τῶν θεῶν; καὶ τοὺς περὶ “ραχλέα te καὶ Διόνυσον χατιόντας εἰς “Αἰδου πρότερον λόγος ἐνθάδε μυήθῆναι καὶ τὸ θάρσος τῆς ἐκεῖσε πορείας παρὰ τῆς Ἐλευσινίας ἐναύσασθαι (p. 371 D). Tout dépend du sens de γεννήτης τῶν θεῶν, Rohde {Psyche Il, 422 5.) l'entend d'une adoption opérée par le mystère. Wilamowitz pense à la noblesse d’Axiochos qui prétendait peut-être descendre des dieux: nous n’en savons rien, mais le dialogue l'indique. Si le but de l'initiation était l’adoption, ni Héraclès, ni Dionysos n’en avaient besoin. C'est donc quelque chose de spécial, avantageux même pour des fils de dieux très authentiques, qui cependant gardent leur avantage propre, celui du premier rang parmi les initiés : car Rohde s’épuise en vain à éluder le πρῶτος, le rang distingué promis à Axiochos parmi les initiés. Nous traduisons donc : « Là-bas il est une certaine préséance pour les initiés, qui y célèbrent encore leurs fonctions sacrées. Comment done cet honneur ne te serait-il pas échu à toi tout le premier, étant issu des dieux? Car on dit bicn qu'Héraclès et Dionysos se sont fait initier ici (à Athènes) avant de descendre dans l’Adès, et ils ont allumé aux torches d'Éleusis le courage de ce voyage. » Que si l'on admet cependant que l’initié faisait désormais partie de la famille divine, il faudrait l'entendre comme Rohde d’une adoption, pratiquée parfois symboliquement à la facon d'une seconde naissance. Après son apothéose, — après, et non dans une initiation, — Héraclès fût adopté par Héra qui fit le simulacre d'un accouchement (Diodore, IV, xxxx, 2); Hésychius (Dictionn. sur δευτερύποτμος) : ἢ ὁ δεύτερον διὰ γυναιχείου χόλπου διαδύς" ὡς ἔθος ἦν παρὰ ᾿Αθηναίοις ἐκ δευτέρου γεννᾶσθαι, de même que Héra ayant adopté Héraclès était δευτέρα τεχοῦσα (Lycophron, 39), tous termes qui ne peuvent être que symboliques. Mais ce n'est pas du tout ce que suggère Apulée, le premier qui parle de la régénération. Dix jours après le baptême, Lucius est initié. La cérémonie représente la mort du candidat qui descend aux enfers, pour en ressortir après avoir contemplé les dieux. Étant mort symboliquement, il cemmence une vie nouvelle. Encore Apulée est-il moins formel; il dit quodammodo renatus, « né de nouveau, en quelque sorte ». Manifestement ce n'est pas là, comme dans le N. T. une réalité, myslique, mais une réalité. C’est une simple comparaison, et qui s'explique non par un principe divin de vie nouvelle, mais parce que l'initié a commencé par mourir. Sa vie nouvelle sera assurément sous la protection de la déesse; il ἃ accepté de mourir : elle lui rend la vie; mais absolument rien n'indique qu'elle l’ait adopté. Le lien est contracté entre linitié et l’initiateur qui devient son père, ce qui est tout autre chose que la génération par la divinité. Tertullien (ad Nationes, 1, 7) : sine dubio initiurt volentibus mos est prius ad magistrum sacrorum vel patrem adire. Lucius pourra donc dire que désormais le Père des fonctions sacrées est son père : complexus Mithram sacerdotem et meum iam parentem. (Apuc. Met. XI, 25); naturellement aussi il célébrera son jour de naissance, exhine festissimum celebravi natalem sacrum (les mss. sacrorum). Donc vers l'an 150, on ne proposait encore la renaissance de l'initié que comme une comparaison, de même que pour le baptême chez les Juifs, et sans allusion à une naissance divine. Nous avons le droit de demander d'autres preuves. Bauer cite un papyrus du ivesiècle, la’ pseudo-liturgie de Mithra (Drrencu, eine Mithraslilurgie, Ὁ. 42) σήμερον τούτου ὅπό σου μεταγεννηθέντος, « moi qui aujourd'hui suis né de nouveau de toi mais la pensée est-elle ancienne dans ce milieu? Quant au texte du Poimandrès, xx, À ss. il a quelque peu le sens de celui de Jo. Mais il en dépend (cf. ΗΒ. 1926, p. 252 ss. ; et surtout p. 259 s.). Le renatus in aeternum par la vertu du taurobole ne se trouve qu’au ivesiècle, et nous croyons avoir montré qu'on ne peut faire beaucoup de fond sur le Natalicium dans le culte de Cybèle (RB. 1919, p. 465 ss.). Enfin toutes ces régénérations, si elles créent un lien juridique entre la divinité et celui qui commence une vie nouvelle, — et c'est le maximum qu'on puisse dire, — ne sont toujours pas des naissances d’en baut, par un principe intérieur. Étrangère à l’hellénisme, la nouvelle naissance de l'Esprit n'était pas connue de FA. T. Le titre de Fils de Dieu donné à Israël indiquait seulement l'affection de Dieu pour son peuple et pour chacun de ses membres (cf. £a paternité de Dieu dans PA. T., R.B. 1908, p. 484 ss.). Mais l'A. T. contenait cependant déjà l’action de l'Esprit-Saint non seulement pour des exploits ou un enseignement divin, mais encore comme un principe permanent de sanctification. C'est de là sans doute que Philon a déduit l'action divine dans les âmes pour y semer le germe des vertus (Leg. Alleg. IT, 180 8.; I, p. 122). Il emploie la même image que 1 Jo. ur, 9 encore plus développée : θεοῦ... τοῦ μόνου δυναμένου τᾶς ψυχῶν μήτρας ἀνοιγνύναι χαὶ σπείρειν ἐν αὐταῖς ἀρετὰς χαὶ ποιεῖν ἐγχύμονας χαὶ τιχτούσας 16. om. αὐτοῦ p. υἱον (TH) plutôt que add. (SV). τὰ χαλά, mais le résultat de cette action divine est de féconder l'âme par des vertus qui seront les filles de l’homme, non point d'engendrer un homme nouveau. La renaissance exigeait la conception d'une mort antécédente, réalisée par l'union du fidèle avee Ie Christ mort pour lui, la vie nouvelle étant fondée sur la résurrection du Christ; or cette union au Christ se faisait par le baptême (Rom. γι, 3 ss.). Il fallait le concours de tous ces éléments .pour aboutir à une doctrine qui ne possède son sens plein que dans le christianisme, parce qu'elle ne pouvait naître que là : application de la mort du Fils de Dieu et de sa vie à l’homme pour lequel il est mort et qui désormais croit en lui, et croyance au pouvoir de Dieu de créer dans le fidèle une seconde nature spirituelle greffée sur l'homme naturel. C'était bien confesser le caractère sacramentel du baptême, mais un caractère qui ne pouvait exister ailleurs dans le monde sémitique ou gréco-romain. La vraie difficulté relative à Jo. mm, 4.5, c'est que celte doctrine, véritable synthèse de la foi chrétienne, ait été annoncée dès le premier jour par Jésus. Mais on ne peut cependant pas expliquer le christianisme sans les révélations faites par son Fondateur. Celui qui était investi du pouvoir de baptiser dans l'Esprit, — formule attribuée à Jean par les synopliques, — devait savoir ce que cela signifiait.
3:16
γάρ (explicatif) lie à ce qui précède, mais plutôt logiquement que pour marquer l'unité de la personne qui parle : Oui, Dieu ἃ tant aimé le monde... ἠγάπησεν à l’aoriste, car si Dieu aïme toujours ses créatures, il en est venu cependant à un acte d'amour extraordinaire par où les choses célestes se sont mêlées à celles de la terre (cf. xur, À; Rom. viu, 37); c'est la pensée de Rom. v, 8 et de I Jo. 1v, 10 αὐτὸς ἠγάπησεν ἡμᾶς χαὶ ἀπέστωιλεν τὸν υἱὸν αὐτοῦ ἱλασμὸν περὶ τῶν ἁμαρτιῶν ἡμῶν. I n'est pas douteux en effet que ἔδωκεν doit s'entendre non de l'Incarnation (Zahn}, mais de l'abandon du Fils à la mort à laquelle le v.45 a fait allusion (Schanz, Bauer, Loisy, Calmnes après Mald., etc.). Zahn qui attribue ce discours à jésus est d’ailleurs plus logique que Schanz, (car tôwxev suppose la mort déjà acquise. On pourrait dans d'autres cas parler d'un décret de Dieu déjà escompté, mais cela ne serait pas naturel ici où les deux aoristes se présentent comme l'exécution découlant d'un sentiment déjà en acte. En effet si ὥστε signifie la simple dépendance du second verbe par rapport au premier, le second verbe se met à l'infinitif; si le second verbe est à un temps fini, spécialement à l'indicatif, c'est que la conséquence est présentée comme ayant réellement eu lieu, à propos d'un événement réel dans un temps déterminé. Ce sont les termes de Kuhn.-Gerth I, 2, p. 5142. Or il est d'autant plus probable que Jo. n'a pas mis l'indicatif sans raison que c'est le seul cas du N. T. avec Gal. π, 13 (οἵ, Blass-Deb. $ 391, 2; Radermacher, Ὁ. 460); la variante ὅτι pour ὥστε est une traduction qui accuse ce sens. Le fs monogène (ef. sur τ, 44) a donc été donné au monde, tandis que dans les synoptiques Jésus se disait envoyé à Israël {Mt xv, 24); c'est augmenter la divergence entre Jo. et les synoptiques que de faire parler Jésus de cette façon. — Tout dépendra de la foi comme l’indiquait le v. 15, déjà dans le style de l'évangéliste parlant pour son compte. Le terme ou l’objet de la foi est indiqué, εἰς αὐτόν (variante dans v. 15). — μὴ ἀπόληται marque le risque où chacun était de périr : le don est donc rédempteur, pour sauver le monde du péché, seul motif authentique de l'Incarnation. — ἀλλά « mais » que, comme Jésus vient de le dire, celui qui croit ait la vie éternelle. Bauer relève l'opposition entre la perte qui se passe en un moment (aoriste), et la possession permanente (ἔχῃ présent) de la vie.
3:17
Donne la raison de ce qui précède en manière d'explication. Lorsque nous considérons le Christ comme juge, c'est pour prononcer au dernier jour sur les bons et les méchants (ME. xxv, 31-46). Ce n'est pas de cela que parle Jo. Il n'a pas non plus refusé au Christ 16 droit de juger (v, 22- 30); mais ici il envisage uniquement le rôle du Fils de Dieu sur la terre. Il n’est 18. om. δὲ p. o 2° (TH) plutôt que add. (SV). pas venu pour juger, comme on le croyait souvent. Depuis Amos surtout, — sans parler du souvenir du déluge, — fsraël attendait avec tremblement le jugement de Dieu, où l’on ne voyait pas une sentence rendue sur les individus, mais des calamités répandues par la colère divine. La visite de Dieu était plus redoutée que désirée. À mesure que l'horizon s'élargissait, on regardait 18 jugement de Dieu comme un jugementsur le monde (Is. Levi, 45 s.), et lorsqu'on y méêla son envoyé, ce fut comme instrument de ses vengcances. Il suffira de rappeler l’Assomption de Moïse, Hénoch, les Sybilles (cf. Le Messianisme… Ρ. 83 s.; 92, passim). La prédication du Baptiste, encore insuffisamment éclairé, avait conservé quelque chose de ces pressentiments de terreur (ME. τι, 12; Le. πα, 47) avant que Jésus fût venu au baptème. Tel n'était pas le dessein de Dieu qui veut d’abord offrir sincèrement le salut à tout le monde, et c’est pour cela qu'il a envoyé son Fils. Toutes les terreurs eschatologiques sont donc renvoyées à plus tard; elles n’atteindront que ceux qui n'auront pas voulu du salut offert à tous. Bauer cite le mot de Cornutus non pas, comme il dit, sur Hermès-Logos, mais sur le rôle de la parole : où γὰρ πρὸς τὸ κακοῦν καὶ βλάπτειν, ἀλλὰ πρὸς τὸ σῴζειν μᾶλλον γέγονεν ὁ λόγος : c'est-à-dire qu’on doit employer plus souvent le discours pour la défense que pour l'accusation; la ressemblance est purement verbale entre cette réflexion de rhéteur-philosophe et la vérité religieuse proclamée par Jo. Ge sont les croyants qui profiteront du salut, mais le monde lui-même sera sauvé, c'est-à-dire grandement amélioré par leur foi, et soustrait, si les hommes voulaient, æux jugements de Dieu.
3:18
Mais si le Fils n’est pas venu pour rompre les reins des forts, briser les dents des pécheurs, ete., les droits de la justice ne sont pas abolis. A défaut d'une sentence extérieure de condamnation, le discernement se fera au-dedans, aboutissant à une condamnation pour ceux qui ne croient pas. Ils sont condamnés pour leur attitude par rapport au Fils unique; le mépris d’un tel don ne comporte aucune excuse. Chacun est donc déjà dans la vie ou dans la mort, ce qui n’exelut pas une manifestation suprême quand tout sera définitif (v, 28 s.). Ceux qui auront cru au nom du Fils iront à lui, les autres seuls seront jugés, c'est-à-dire que leur séparation de la vie sera constatée. — μὴ πεπίστευχεν après ὅτι serait une faute d’après l'usage des classiques (cf. 1 Jo. v, 10, avec où correctement), mais la langue allait préférant μή comme plus énergique (Blass-Deb. 8 428,5).
3:19
χρίσις dans Jo. signifie toujours jugement, et plutôt défavorable. I vient de dire que le jugement est déjà un fait accompli, sans appareil extérieur. Le sens est donc que la décision se produit automatiquement; il n'y ἃ pas jugement proprement dit, et cependant l'essentiel du jugement est acquis, le discernement. des bons et des mauvais. — Le principe de ce discernement est l'avènement de la lumière mais, comme il a été dit dans le Prologue (1, 5), les ténèbres ne l'ont pas comprise, c'est-à-dire que les hommes — en plus grand nombre — ont même préféré les ténèbres (μᾶλλον, poétus quam). — La raison? C’est que leurs œuvres étaient mauvaises. Cette raison va être expliquée.
3:20
La proposition est très générale : c'est bien le fait normal, quoiqu'il y ait des fanfarons du vice, qui s’y livrent surtout pour être vus : praeterea luxuriosi vitam suam esse in sermonibus, dum vivunt, volunt, nam si tacetur, perdere se putantoperam (SÉNÈQUE, Ep. 122, 14). L’immense majorité des hommes n'aime pas à laisser voir ses fautes, pour ne pas encourir le châtiment. Mais il y ἃ ici une nuance indiquée par ἐλεγχθῇ. Ceux dont parle Jo. n'évitent pas seulement la lumière pour ne pas s'exposer à des reproches, ou au châtiment : ils en ont la haine, parce qu’elle révèle le véritable caractère de leurs œuvres : ἐλέγχειν signifie d’abord convaincre. Ἡ est impossible de ne pas songer à ceux qui préchent l’observance de la Loi ou de la morale et dont la vie ne répond pas à cet idéal. C’est bien ce qui s'est passé dans Israël et ce qui se passait aussi chez les païens. On sait combien peu les Stoïciens se souciaient de pratiquer leur morale. Ces docteurs, qui seraient qualifiés pour chercher la lumière, n'en veulent pas, parce que la lumière elle-même serait déjà une condamnation en dévoilant Le désaccord de leur vie et de leurs doctrines : ils seraient convaincus de fausseté et de mensonge.
3:21
Au contraire ceux qui font la vérité. La tournure hébraïque (Gen. xxx, 11; xLvi, 29; Neh. 1x, 33) signifie montrer de la fidélité. Mais en grec la vérité a son sens bien net. Ici cela doit s'entendre d'après Τ Jo. 1, 6 d'une conduite sincère, qui pratique ce qu’on croit être le vrai. Celui dont la vérité est la règle, va à la lumière qui est la vérité. Il serait en contradiction avec son propre principe s’il allait à la lumière pour être vu et approuvé des autres. On pourrait donc estimer que ἵνα doit s'entendre d'une conséquence; mais ce serait rompre le parallélisme avec ἵνα du v. précédent. Celui-ci ἃ donc le dessein que ses œuvres soient manifestées, mais comme faites en Dieu : ὅτι, non pas « parce que », mais «en tant que ». La lumière, en éclairant le caractère de ses œuvres, montrera qu’elles ont été faites en Dieu; ce sera pour lui une consolation, une assurance, sans risque de vaine gloire. D’après Loisy (p. 169) « L'on n’a pas seulement ici la distinction morale des bons et des méchants, mais la distinction théologique des prédestinés et des réprouvés, surtout le dualisme mystique des spirituels et des charnels, respectivement attirés dans la sphère de la force, supérieure ou inférieure, divine ou diabolique, vers laquelle ils sont, en principe, orientés. » — C'est exagérer beaucoup et même imaginer un dualisme, là où Jo. se contente d'indiquer, et très sobrement, le rôle de ta grâce. De ceux qui font le mal il ne dit point ici qu'ils aient eu un autre mobile que leur propre volonté. Ceux qui font le bien agissent en Dieu, c’est-à-dire en vue de lui, en contact avec lui, comme enveloppés de lui et par conséquent sous son impulsion. Geux-là vont vers la lumière, c'est-à-dire vers une connaissance plus intime de Dieu : principe fondamental de la mystique chrélienne. Cependant on ne doit pas perdre de vue la situation historique esquissée ici. Parmi les Juifs, que l'entretien avec Nicodème ἃ mis en scène, telle fut bien la sélection. Les faux justes, les hypocrites, ceux dont l'autorité religieuse eût croùûlé si l'on eût connu l'insuffisance ou [6 fâcheux état de leur vie intérieure, n’ont pas cru au Christ,maïis bien ceux qui agissaient dans la simplicité de leur cœur. Et de mére chez les gentils. Ceux qui ne croient pas au Christ, qu'ils se demandent si leurs œuvres sont faites en Dieu, et une humble confession les amènera à la lumière de la foi; Aug. Quid est, Facis veritatem? Non te palpas, non tibi blandiris, non te adulas; non dicis tustus sun, cum sis iniquus, et incipis facere veritatem.
3:22
Après son séjour à Jérusalem, où il juge les dispositions trop incertaines pour y grouper des disciples sûrs, Jésus ne retourne cependant pas en Galilée, il se dirige vers un point de la Judée qui n’est pas déterminé, si ce n’est par rapport au lieu où se trouvait Jean. Ce dernier étant, comme nous le verrons, dans la vallée du Jourdain à huit milles au sud de Beisan-Scythopolis, il fau- “érait chercher le lieu du séjour de Jésus notablement plus au sud, probablement sur les bords du Jourdain, aucun autre point d'eau n'étant inf. Car Jésus qui était là avec ses disciples, baptisait. (Un seul ms. dans Soden a ἐδάπτιζον se rapportant aux disciples.) Cependant plus loin {1v, 2) l'auteur dit expressément que ce n'était pas Jésus qui baptisait, maïs ses disciples. En écrivant ἐδάπτιζεν il a donc voulu dire que Jésus, entouré de ses disciples, leur permettait de baptiser et prenait même la responsabilité de cette démarche, mais nous ne pouvons apprécier la nature de ce baptême sans tenir compte de la restriction expresse qui suivra. Si Jésus lui-même avait baptisé, on pourrait dire qu'il ἃ mis en œuvre le baptême dans l'Esprit; mais dire avec affectation qu'il ne baptisait pas, c’est éviter de donner à ce baptéme le caractère du baptême chrétien, en parfaite conformité avec la doctrine de l'évangéliste que l'Esprit me serait donné qu'après le départ du Christ (vi, 39; xvi, 7). C'est d'ailleurs la doctrine de saint Paul que la grâce du baptême vient de la mort du Christ (Rom. vi, 3). Chrysostome est très net : « Si quelqu'un demande ce que le baptême des disciples avait en plus de celui de Jean, nous dirons : rien du tout. Car aucun des deux ne participait à la grâce de l'Esprit-Saint, etrils avaient la même raison de baptiser, amener au Christ ceux qu'ils baptisaient. » C'était déjà l'opinion de Tertullien dont le texte (de Baptismo, 11) doit être cité, car il est appuyé d'arguments décisifs : ttaque linguebant discipuli eius ut ministri, ut lohannes antepraecursor, eodem baptismo Iohannis, ne qui alio putet, quia nec exstat alius nisi postea Christi, qui tunc utique a discentibus dari non poterat, utpote nondum adimpleta gloria domini, nec instructa efficacia lavacri per passionem et resurreciionem, quia nec mors nostra dissolvi posset nisi domini passione nec vita restitui sine resurrectione ipsius (éd. Reifferscheid et Wissowa, p. 210). Saint Léon, pape (ep. xvi, 3 aux évêques de Sicile, P. L. LIV, 699) : Le Christ aurait pu instruire ses disciples au sujet de son baptême avant sa résurrection, nisi proprie voluisset éntelligi regenerationis gratiam ex sua resurrectione Maldonat a fort excédé en traitant cette opinion d'erreur, car il n'a fourni aucune bonne raison en faveur d’un baptême dans l'Esprit-Saint. L'autorité de saint Augustin, qui ἃ entrainé les autres, est bien amoindrie ici par son parti pris de trouver dans Jo. la preuve directe de sa thèse contre les Donatistes, que c'est le Ghrist qui baptise quand son ministre baplise, füt-il indigne. Dire avec Maldonat et Belser que Jésus ἃ dù nécessairement baptiser ses Apôtres, c'est s'appuyer sur ce que nous ne Savons pas. Dire avec Tolet qu'on ne peut expliquer autrement la querelle qui suit, c'est s'appuyer sur une conjecture. De toute facon on ne tient pas compte du texte si formel de Jo. vu, 39, οἱ du soin qu'il a de dire que Jésus ne baptisait pas (iv, 2), ce qui est entendu de notre verset même par Aug. Calmes, Belser, ete. L'opinion de Chrysostome doit cependant être complétée (Schanz, Kn., 11 est exagéré de dire que le baptême des disciples ne différait en rien de celui de Jean. It orientait plus directement vers le Christ, car, on le voit plus loin (ιν, 4), ce baptême servait à recruter des disctples à Jésus. Quand 165 personnes de bonne volonté venaient à lui, attirées par sa personne, sa doctrine, sa 23. om. o a. Ἰωαννης (TSV) et non add. (H). 24. om. o ἃ. Ιωαννης (TH) et non add. (SV). réputation de thaumaturge, il leur faisait administrer le baptême pour établir déjà cette habitude parmi les siens. On entrait par là dans sa sphère d'influence; dans le style des synoptiques, on dirait d'un commencement du royaume de Dieu. Mais pourquoi Jean continuait-il à baptiser? Parce que sa mission était de préparer au règne de Dieu (que le Messie devait établir) en préchant le baptème de la pénitence. Tant que Jésus n'avait pas donné la grande impulsion attendue par Jean, son devoir était de l'aider selon son rôle de précurseur et de disposer les voies. On le comprendrait beaucoup moins bien si dès lors Jésus avait baptisé dans l'Esprit-Saint, car alors Jean, d'après ses propres paroles, aurait dû regarder son rôle comme terminé.
3:23
Jean baptisait à Ainon, près de Salim, parce qu'il y avait là beaucoup d’eau. Donc nous ne sommes pas sur les bords du Jourdain, mais dans un endroit où les sources sont abondantes; il est même très probable que αἰνών n'est que la transcription de l'araméen 315%ÿ, « sources » écrit 721% dans le Targ. de Di. vi, 7 (‘aenän) quoique les syriens aient décomposé le mot en Ju ΤῊΝ (sin) ou TM y (Cur et pes), ou omis le noun final (1Y hiér.). Mais absolument rien n'indique la Judée, encore moins la Judée montagneuse du sud, comme le soutient Zahn. Jean eût ainsi complètement changé son champ d'action. Jésus était en Judée, mais à une certaine distance de Jean, puisqu'on a distingué les deux groupes. Or la tradition, depuis Eusèbe, fixe sans hésiter le lieu d'Aenon à huit milles de Scythopolis au midi (Onomast. p. 41). En cet endroit il y ἃ un grand nombre de sources, et le nom de Salim semble s'être conservé au tell Sarem, à environ cinq kilomètres au nord. On sait d’ailleurs que les noms se sont souvent déplacés sans quitter la région, et l'ancienne Sedima d'Éthérie pourrait bien être aux ruines de Oum el-‘Amdan près des sources. Nous avons donc regardé cette localité comme celle du baptème de Jean (RB. 1895 p. 506 ss.), et le P. Abel ἃ abouti à la même conelusion (RB. 1913 p. 293). La localisation générale est confirmée par la persistance du nom de Ainoun, à environ trois heures au sud-ouest, dans un endroit très aride, qui a dû prendre ce nom d’ailleurs. Comme la tradition d'Eusèbe s'appuie sur l'existence en son temps d'un lieu nommé Salim, avec la coïncidence de toutes ces eaux, on peut tenir son renseignement comme un des plus certains de la topographie palestinienne. Choisir entre les sources serait plus hasardeux; on peut noter cependant que celle de ed-Deir est la seule qui soit entourée de ruines byzantines assez considérables. De toute facon l'évangéliste nous donne ici une preuve de sa connaissance précise des lieux. On peut s'étonner qu'il n'ait pas identifié de préférence l'endroit où Jésus baptisait. Mais ayant commencé à situer l'action du Baptiste, et ayant à dire que Jean avait changé de place, il a dù fixer le nouvel endroit. Peut-être Jésus se tenait-il au lieu où il avait été baptisé. — Π n'y ἃ sûrement rien à faire ni de Alvwy de quelques mss. des Septante sur Jos. xv, 64, ni du village actuel de Salim à environ 6 kilomètres de Naplouse (préféré par Albright dans The Harvard theol. Rev. 1924 p. 193 5.).
3:24
Puisque Jean baptisait, c’est donc qu'il n’était pas en prison. 16. n'aurait pas pris la peine de le dire s'il n'avait voulu rapprocher son récit de celui des synoptiques. Ce n'est ni pour les contredire, ni pour indiquer une coïncidence, mais plutôt pour revendiquer son droit à dire ces choses, puisqu'il parle d’une période sur laquelle Les synoptiques avaient gardé le silence. Aussi n'a-t-il pas parlé d’une prédication de Jésus officielle, comme la promulgation du règne de Dieu que les synoptiques placent après l'emprisonnement de Jean (Me. 1, 14; Mt. τν, 42, cf. Le. 1v, 44).
3:25
La leçon Ἰουδαίων est très bien appuyée (K Θ etc. lat et vg syrcur boh Or.) mais Ἰουδαίου se recommande absolument par sa rareté. Bauer et Loisy supposent un texte primitif Ἰησοῦ ou τῶν Ἰησοῦ qui aurait disparu pour éviter le scandale d’une dispute entre les disciples de Jean et ceux de Jésus. Mais les disciples de Jean ne sont guère ménagés ici, et la correction aurait amené uniquement les Juifs au pluriel. Il faut plutôt reconnaître que cet incident se recommande comme authentique par son aspect peu commun. On ne saurait vraiment pas dire pourquoi Jo. l'aurait imaginé. — La question a élé soulevée par les disciples de Jean (x), à en juger d'après Denys ἃ ΔΙ. vur, 89, ζήτησις δὴ μετὰ τοῦτο πολλὴ ἐκ πάντων ἐγίνετο (Bauer). Mais c'est sans doute que le Juif avait avancé une proposition qui leur parut contestable. Si c'est vraiment un individu, rien n'indique que la désignation soit doctrinale autant que régionale, comme c'est ordinairement le cas pour les Juifs dans Jo. C’est peut-être simplement un juif de Judée, venant de Judée où Jésus baptisait. La suite indique clairement que Jésus était pour quelque chose dans la discussion. On admet volontiers (Schanz, Calmes, Kn., Tillmann, etc.) qu'elle portait sur les deux baptêmes : le Juif aurait préféré celui de Jésus ; l'irritation des disciples de Jean, leur recours à leur Maitre 56 comprendraient aisément. Encore est-il qu’ils n'allèguent rien de semblable, et si Jo. avait eu en vue le baptème, pourquoi ne pas le dire? Le thème du χαθαρισμός est bien connu, c'est celui des ablutions plus ou moins nécessaires, plus ou moins complètes. Nous avons un excellent exemple de ces discussions dans le papyrus d'Oxyrhynque n°840 (ΕΒ. 1908 p. 538 ss.). Le Juif ἃ pu entendre Jésus montrer la vanité d'une purification purement extérieure; il ἃ pu exagérer, d’où le mécontentement des disciples de Jean, très fervents pour les purifications, envers une influence qui n’est pas 28. om. εγὼ p. εἰπὸν (TSV) et non add. (FH. celle de leur Maître et qui est peut-être à l'encontre de leurs idées; tel est l'état d'esprit que révèle l'intervention plus ou moins grave du juif, quand il n'aurait eu aucune autorité personnelle.
3:26
Jo. n'ayant pas raconté expressément le baptème de Jésus, fait parler les disciples dans le sens de sa propre narration. Ils renvoient à ce passage où il était dit que le Baptiste, étant au delà du Jourdain, avait rendu témoignage à Jésus (1, 26-34). Leur pensée est peut-être qu'après avoir reçu de Jean un pareil hommage, Jésus n'aurait pas dù lui faire concurrence dans son propre office de Baptiste. Mais ils ne veulent pas dire que Jésus aurait dû s'appliquer à son rôle propre, car ce dont ils sont jaloux, c'est de l’affluence qui se fait autour de lui. En somme, ou ils n’ont pas compris que ce témoignage rangeait leur maîlre dans un ordre très inférieur, ou plutôt ils regreltent qu’il ait lui-même donné des armes à un rival. D'ailleurs πάντες est le ton d'une amertume qui exagère inconsciemment.
3:27
D'après Ghrys., Jean invite ses disciples à reconnaître dans le succès un don de Dieu. Les modernes sont presque unanimes pour ce sens (Schanz, Kn., Loisy, Calmes, Zahn, Tillmann). Nous avons peiné à comprendre qu'on ail pu imputer à cette âme si haute une maxime de rabbin à la Gamaliel (Act. v, 34 ss.). Sans doute personne ne réussit sans la permission de Dieu (xx, 41), mais la prospérité d’Hérode n’a pas empêché Jean de lui faire des représentations énergiques. On prétend que ce sens répond seul aux paroles des disciples choqués du succès de Jésus. Mais au fond ce succès ne les fâche que parce qu'il marque une déchéance pour leur maitre. L'acceptera-t-il? C'est à leur pensée qu'il répond en refusant de prendre ce que Dieu ne lui ἃ pas donné. C'est ce qu'Aug. a très bien compris. Ils disent : Quid dicis? non sunt prokibendi, ut ad te potius veniant? 11 répond : Quasi homo accepi, ait, de caelo. De même Cyr. d'Al, Belser. — δύνασθαι « être en disposition de », vi. 7; Me. 1, 19 « convient-il »? Ou même « serait-il possible »? Ne serait-ce pas de ma part une tentative insensée, si c'était sans un dessein de Dieu? La proposition es} générale, pour amener doucement les disciples, par une affirmation de sens commun, à régler le cas de Jean. — λαμδάνειν en soi peut signifier recevoir (vi, 1; σιν, 47 Bauer), mais ici ce serait une tautologie : il est clair qu'on ne recoit que ce qui est donné. Donc « prendre » (Loisy) « s'arroger » (Calmes), comme dans Héb. v, 4, avec la même idée. ἐὰν μή, exception qui ne correspond pas exactement à ce qui précède : « personne ne peut prendre que ce qui est donné » serait contradictoire; le sens est : « personne ne peut prendre sans permission; il faut se contenter de ce qui est donné »; nous avons signalé une brachylogie semblable pour εἰ μή (nr, 43).
3:28
Ce verset ne fait bien suite qu'avec le sens que nous avons adopté. C’est un argument ad hominem. Vous venez de rappeler mon témoignage : puis-je me mettre en contradiction avec moi-même? Non seulement Jean a déclaré qu'il n'était pas le Christ, il a même reconnu qu’il était envoyé (non pas devant lui, qui serait αὐτοῦ) devant celui dont ils parlent (ἐκείνου). — Chrys. ἃ remarqué avec raison le tact et la douceur de Jean, qui ne brusque pas ses disciples. Leur zèle venait de leur affection pour sa personne. Ils ne peuvent trouver mauvais qu'il reste dans son rôle, assez glorieux. Et son humilité de serviteur, indigne de délier les cordons de la chaussure du Messie (1, 27) s'épanche dans la joie de l'ami, car il n’est rien moins que l'ami de l'époux. Que ses disciples sentent leur tristesse se fondre dans sa joie!
3:29
Rien n'indique qui est l'épouse. La communauté d'Israël n'a pas été prise pour épouse, et ne s'y dispose guère. L'humanité sera-t-elle digne de cet honneur? L'Église n'est pas encore en vue. Il n'y a donc ici qu'une comparaison, et elle porte surtout sur l'époux. C'est lui qui a l'épouse, c’est-à-dire qui est le héros de la fête, celui qui est au comble de ses vœux et comme ravi de joie, « le jour de ses épousailles, le jour de la joie de son cœur » (Gant. ur, 11). Le rôle de l'ami est effacé : sa joie ne peut être qu'un reflet de celle de l'époux. Jésus lui-même a usé de cette comparaison en sa personne (Mc. πα, 19; Mi. χ, 45; Le. v, 34). Il n’est pas nécessaire que l'époux parle à son ami pour qu'il s'associe à sa joie; l'ami, celui qui ἃ été désigné comme étant le plus intime 31, OM. ἐπανω πάντων ἔστιν D. ἐρχόμενος 2° (Τ) plutôt que add. (HSV). 82. om. τοῦτο p. mrousey (T) plutôt que add. (HSV). pour faire honneur à l'époux, se tient debout pendant la cérémonie, et il suffit que l'époux exprime son bonheur pour qu'il se réjouisse avec lui. Cette joie, quoiqu’elle ne soit que dérivée, Jean l’a goûtée dans sa plénitude relative : Ego sum in audiendo, ille in dicendo; ego sum illuminandus, ille lumen; ego sum in aure, lle Verbum (Aug.). Sur celte plénitude de joie, cf. xv, 41; xvr, 24; xvur, 13; 110. 1, 4 — ἑστηκώς, cf. xvir, 48. 25.
3:30
Après cela le sacrifice de l’abaissement sera facile, car il sera compensé par l'élévation de l'ami : δεῖ, cela est réglé par Dieu, mais avec quelle convenance! — On a souvent remarqué que la féle de saint Jean coïncide presque avec le solstice d'été, Noël avec le solstice d'hiver; mais il ne semble pas que <e symbolisme ait influé sur le choix des jours de ces fêtes.
3:31
Jean ἃ eu bien raison de ne pas revendiquer la première place en rivalité avec celui qui vient d'en haut ou du ciel (cf. v. 43), car celui-ci est au-dessus de tous; cf. Act. x, 36; Rom. 1x, 5. Il est clair que ἄνωθεν ici est pour τοῦ οὐρανοῦ ou plutôt prépare ces mots : πάντων est un pluriel masculin, puisque la comparaison va porter sur l'enseignement du Christ et celui des autres. — Mais alors pourquoi celui qui est de la terre serait-il Jean, comme l'entend tout le monde? Si c'était Jean qui parlait, ainsi que pensaient les anciens, on pourrait estimer qu'il s’humilie. Mais si c'est l'évangéliste qui réfléchit sur toute la situation, aurait-il oublié le rang qu’il a donné au Baptiste comme témoin du Fils de Dieu ? Certes ce qu'il vient de dire n'est pas de Ia terre. On explique que si Jean est le témoin du Christ, c’est par une grâce de Dieu, et non par une résultante de la nature, ce qui est très vrai, mais si c’est comme homme que le Baptiste est inférieur à Jésus, pourquoi ne pas voir ici un homme quelconque, tous les hommes (Zahn), abstraction faite d’une grâce spéciale, qui était la caractéristique du Baptiste? Jo. se trouve en présence d’un commencement d’incrédulité dès le début de l’enseignement de Jésus, dans la personne de Nicodème et des disciples de Jean. Ils n'ont donc pas compris, ce que Jean disait assez clairement, mais que l'évangéliste affirme avec plus de netteté et de force, que Jésus est le seul révélateur. Pourquoi? parce qu'ils étaient de la terre. — &v répond au γεγεννημένον du v. 6, dans le sens de γενόμενος ; celui qui est sorti de la terre (Schanz, Calmes, Zahn), qui appartient normalement à la terre (&v, le parti- <ipe), se montre bien dans sa pratique conforme à cette origine; il ne s'élève pas aux choses d'en haut, et ne parle que de ce qu'il aime, comme ceux qui sont du monde ([ Jo. 1v, 5) opposés à ceux qui sont de Dieu, parmi lesquels était sûrement le Baptiste qu'il avait envoyé! Même opposition entre Le Christ et ses contradicteurs (vi, 23). Naturellement le Baptiste, comme homme, est compris parmi les autres, mais la comparaison ne se fait pas directement avec lui comme représentant les hommes; ce sont plutôt ses disciples qui ont amené Jo. à considérer l'opposition entre celui qui ést du ciel et ceux qui sont de la terre. — Tischendorf écrit, avec de bonnes autorités (N D, le groupe Ferrar, plusieurs lait. sah. syreur., mais non sin.) ὁ ἐκ τοῦ οὐρανοῦ ἐρχόμενος #26 ξώρακεν καὶ ἤχουσεν μαρτυρεῖ, c'est-à-dire qu'il omet ἐπάνω πάντων ἐστίν el τοῦτο, Le texte est beaucoup plus satisfaisant; on objécte qu’on ἃ corrigé pour éviter ‘une répétition, mais l'œil ἃ pu se porter du second ἐρχόμενος au premier.
3:32
C'est un écho du v. 14, formulé par Jo. qui constate le refus de croire. La réflexion serait étrange dans la bouche du Baptiste en réponse à la plainte de ses disciples que tout le monde allait après Jésus! — Le mot « personne » atteste l'amertume dont Jo. est animé en présence d’une incrédulité trop générale. Lui-méme indiquera des exceptions (v. 36). — Dans I Jo. τ, 3 il y a deux parfaits ἑωράκαμεν et &enxdauev, les disciples ayant entendu aussi longtemps qu'ils ont vu; dans Act. xxn, 15, comme ici ἑώρακας καὶ ἤκουσας. D'où vient cette vision au parfait et cette elite n à l'aoriste? Serait-ce que, voyant toujours Dieu, Jésus eatend à certains moments les paroles qu'il doit révéler? Mais l'explication la plus simple est que la vue ἃ quelque chose de naturellement continu. Platon lui-même a écrit, et avec l'indication du mement précis τεχμαίρομαι ἔχ τινὸς ἐνυπνίου, ὃ ἑώρακα ὀλίγον πρότερον ταύτης τῆς νυχτός (Crifon I). 33 5.) Ces deux versets ne forment qu'une phrase : Quod ideo dicit evangelista ut ostendat, eos qui non credunt Deo, veritatem Patris negare (Thomas). Seulement Jo. s'exprime d’une facon positive. Il paraît bien difficile d'entendre le sceau d’une empreinte que les croyants posent sur leur cœur (Thom. 1°, Schanz, Zahn). Ce doit être une simple métaphore. De même qu'on atteste la vérité d’une déclaration en y apposant son sceau, comme on faisait déjà dans l’ancienne Babylonie pour les contrats, de même celui qui accepte le témoignage du Fils affirme la vérité de la parole divine, la véracité de Dieu même, puisque c'est lui qui parle par celui qu'il a envoyé. On ne pouvait rien dire de plus fort contre ceux qui prétendent croire en Dieu sans croire au Christ. En réalité Dieu ἃ parlé par lui, et rejeter cette révélation qui vient de Dieu, c’est supposer que Dieu nous ἃ trompés. Même idée dans I Jo. v, 10; c'est bien le même auteur qui parle. — Il est vrai que Dieu avait envoyé des prophètes, mais ceux-là, quoique dépositaires de sa parole, n'avaient pas vu les choses du ciel, n'étant pas venus du ciel. — La fin du v. est difficile. 6 θεός après δίδωσιν ne peut être considéré comme authentique, non plus que les autres additions de la tradition syrienne dans ewr, Aphraate, Éphrem, qui prouvent seulement son sans-gêne. Β οἱ syrsin. ont omis τὸ πνεῦμα : autre preuve d’embarras. Tel que le lisent les critiques, le texte est interprété presque unanimement du don de l'Esprit que le Père fait au Fils, soit de toute éternité par la génération spirituelle (Belser:), soit au moment du baptême : on rappelle le texte de l'évangile selon les Hébreux cum ascendisset dominus de aqua descendit fons omnis spiritus sancti et requievit super eum (οἵ. RB. 1922, p. 330). Mais pourquoi ne pas indiquer par un complément quelconque le don fait au Fils? Ce qui paraît décisif contre ce sens, c’est que le don du Père au Fils est très clairement indiqué au verset suivant: il y aurait plus qu’une répétition, il y aurait incohérence entre δίδωσιν el Bébwxev. D'ailleurs cette phrase doit avoir un sens relatif à la mission du Christ {contre Belser), être une raison (γάρ) de la crédibilité due à ses paroles. — Zahn ἃ supposé que πνεῦμα est le sujet. Entendant le v. 34 de tous les envoyés de Dieu, il motive leur autorité parce que l'esprit donne largement ce qu'il convient de donner. Mais cetle parenthèse serait par trop déplacée dans l'argumentation relative au Fils. — La seule voie me parait être de faire de l'envoyé le sujet de δίδωσιν (Origéne); dans ce cas un régime indirect est inutile; ce sont tous ceux qui sont en situation de recevoir. L’envoyé de Dieu par excellence donne, disiribue l'Esprit sans mesure : tandis que Les anciens prophètes n’en disposaient que partiellement. L’Esprit-Saint inspirait les paroles des prophètes: il fallait donc les en croire : combien plus celui qui dispose de toute la vérité inspirée ! Le don de l'Esprit était le signe du messianisme:; il était naturel qu'il fût distribué par le Christ non seulement comme grâce, mais comme doctrine ; l’enseignement devait même précéder pour faire naître la foi. Dans l'A. T. Dieu seul donne l'Esprit; mais le Christ ressuscité le donne aux apôtres (xx, 22). D'après Jo., c’est le Christ qui parle, c'est sa révélation qui se fait entendre, c'est lui qui donne l'Esprit : il en est la source, ce qui est beaucoup plus dans le contexte que s’il le recevait seulement. Origène ἃ très bien expliqué tout cela Εἰ γὰρ καὶ ἄνδρες σοφοὶ θεὸν ἐσχηχότες ἐλάλησαν τὰ τοῦ θεοῦ ῥήματα, ἀλλ᾽ οὖν Ex μέρους εἶχον τὸ πνεῦμα τοῦ θεοῦ λέγοντος" Ἐχχεῶ ἀπὸ τοῦ πνεύματός uou ἐπὶ πᾶσαν σάρκα (Joël 1, 28 [ur, 17). ὃ δέ γε σωτὴρ ἀποσταλεὶς ἐπὶ τῷ τὰ ῥήματα τοῦ θεοῦ λαλεῖν οὐχ ἐχ μέρους δίδωσι τὸ πνεῦμα. οὐ γὰρ λαθὼν αὐτὸς ἑτέροις παρέχει, ἀλλ᾽ ἀποσταλεὶς ἄνωθεν χαὶ ἐπάνω πάντων ὑπάρχων δίδωσιν αὐτό, τυγχάνων αὐτοῦ πηγή (éd. Preuschen, p. 523). Il serait impossible de ramasser mieux tout le passage. De même Cyr. d'Al.
3:35
Dans l'opinion où le Fils ἃ recu l'Esprit, quel est le contexte? D’après les anciens, après avoir montré dans le Christ le serviteur, Jo. relève la dignité du Fils. Maldonat : Jo. indique la raison pour laquelle le Père ἃ donné l'Esprit. Mais on peut aussi bien dire que le Fils donne l'Esprit parce que le Père a tout remis entre ses mains; il est l’unique dépositaire du salut auprès des hommes. πάντα ne doit pas s'entendre de la divinité donnée au Verbe par 16 Père (Aug. Thom. 1°), mais de tout ce qui concerne le salut de l'humanité. Thomas ἃ noté que si on lentendait de la divinité, l'amour ne serait pas la cause, mais le signe, sans quoi l'Esprit-Saint serait le principe de la génération du Fils. Si referatur autem ad Christum secundum quod homo, sic ly diligit dicit rationem principü, ut dicatur Pater omnia in manu Filii tradidisse, scilicet quae in coelis et quue in terris sunt. C'est donc le sens littéral; ef. xur, 3.
3:36
En harmonie avec xvu, 2, ce qui est plus naturel si c’est l'évangéliste qui parle et non le Baptiste, Jo. nous dit que ce plein pouvoir donné au Fils incarné a pour objet la vie éternelle en faveur des croyants. La colère est celle que les hommes ont méritée (Rom. 1, 18 ss.) et à laquelle ils ne peuvent échapper qu'en se donnant au Fils par la foi. Ce sont les idées des vv. 17-18.
3:1
ỷ. 1. ERATHOMO EX PHARISÆIS, NICODEMUSNOMINE. Il y avoit un homme d’entre les Pharisiens, nommé Nicodème, Sénateur des Juifs. Ceci arriva à Jérusalem, pendant l’octave de la première Pâque que JESUS-CHRIST y fit depuis sa prédication. Nicodème étoit un Sénateur de la ville, & apparemment membre du grand Sanhédrin. On affûre qu’il étoit neveu de Gamaliel, connu dans les Actes des Apôtres par sa qualité de Maître de saint Paul; & qu’ayant reçu le baptême après la résurrection du Sauveur, par les mains de saint Pierre, & de saint Jean, il fut banni, & chassé par les Juifs.
3:2
ỷ. 2. VENIT AD JESUM NOCTE. Il vint la nuit trouver JESUS; apparemment pour la crainte des Juifs, qui haïssoient déjà JESUS, quoiqu’il ne commençât que de paroître parmi eux; soit à cause de ce qu’il avoit fait, en chassant les marchands du Temple ; ou parce qu’il n’étoit ni de leur nombre, ni de leurs Dsciples, ni envoyé par eux. Ils ne pûrent voir sans jalousie qu’il parût avec tant d’éclat, ni qu’il fit tant de miracles. C’étoit assez qu’il ne fût pas avec eux, pour être considéré comme leur ennemi, Qui non est mecum, contra me est. Quelques-uns croyent que Nicodème vint la nuit, pour ne pas déroger à sa dignité de Sénateur, ni à sa qualité de Docteur de la Loi. Il paroîssoit en quelque forte honteux aux yeux des hommes, de se rendre Disciple d’un simple particulier, qui n’avoit aucune teinture des Lettres humaines, & séculières. Scimus quia a Deo venisti. Nous savons que vous êtes venu de la part de Dieu, pour nous instruire. Et comment le savoit-il ? Par les miracles que l. Sauveur avoit fait pendant la Fête de Pâque : Car personne ne sauroit faire les miracles que vous faites, si Dieu n’est avec lui. Mais les miracles ne font-ils pas des marques qui peuvent quelquefois tromper, comme Moyse lui-même l’enseigne ? Il est fort croyable que Nicodème avoit aussi fait attention à la Doctrine, & à la vie du Sauveur, avant que de tirer cette conséquence de ses miracles. Sa doctrine étoit fase ; sa vie étoit pure, & innocente ; ses miracles rendoient témoignage de sa mission. Il n’en falloit pas davantage pour lui faire prudemment prendre le parti qu’il prend, de se rendre Disciple de JESUS-CHRIST.
3:3
ỷ. 3. NISI QUIIS RENATUS FUERIT DENUO. Personne ne peut voir le Royaume de Dieu, s’il ne naît de nouveau. Le Grec peut signifier : s’il ne renaît de nouveau, ou, s’il ne renaît d’enfant. Mais la première Version vaut mieux, & est plus suivie. Il semble par cette réponse de JESUS-CHRIST, que Nicodème lui avoit demandé comment il pourroit arriver au Royaume de Dieu ; c’est-à-dire, ou à la béatitude éternelle, ou au bonheur des Disciples du Messie, à son regne ; car le Royaume de Dieu dans les Auteurs du nouveau Testament, & même dans les Rabbins, se prend pour le tems de la venue du Messie. Les Juifs attendoient sous son regne une prospérité purement temporelle, & toutes sortes de prospérité. Nicodéme dans la créance que JESUS-CHRIST étoit le Messie, vient lui témoigner qu’il a très-grande envie de mériter ses bonnes graces, d’être instruit de sa Doctrine ; & enfin d’avoir part à son Royaume, qu’on croyoit très-prochain. JESUS-CHRIST lui répond que nul ne peut avoir part à son Royaume, s’il ne renait d’enfant ; c’est-à-dire, s’il ne commence une vie nouvelle, & toute céleste, aussi différente de la vie animale, & attachée aux choses de la terre, qu’il menoit, que le feroit la vie d’un Ange incarné, de la vie ordinaire des hommes charnels. Les Hébreux avoient dans leur Religion une espèce de renaissance. Lorsqu’un Gentil vouloit entrer dans le Judaïsme, on lui donnoit le baptême, & la circoncision. Ce baptême étoit une manière de nouvelle naissance, par laquelle le Gentil renonçoit à l’idolâtrie, à l’erreur, à ses anciennes habitudes. Il devenoit un homme nouveau. S’il étoit esclave, il étoit affranchi. Les Rabbins enseignent que par cette cérémonie, il recevoit même une ame nouvelle. Il n’étoit plus parent à ceux à qui il étoit auparavant ; il changeoit de condition, d’état, & de Religion. Les Payens mêmes avoient des cérémonies, où l’homme recevoit une espèce de régénération, & de vie nouvelle, par une expiation publique, & solennelle.
3:4
ỷ. 4. QUOMODO POTEST HOMO NASCI. Comment peut naître un homme qui est déja vieux ? Nicodéme ne comprit pas ce que JESUS-CHRIST vouloit dire par cette renaissance : Et peut-être y comprit-il plus de mystére qu’il n’y en avoit ; car il étoit impossible qu’il ignorât ce que c’étoit que la renaissance des Profétes usité dans sa nation : D’où vient que le Sauveur lui dit ci-après ỷ. 10. Vous êtes Maître dans Israël ; & vous ignorez ces choses ?
3:5
ỷ. 5. EX AQUA, ET SPIRITU SANCTO. Si un homme ne renaît de l’eau, & du Saint Esprit, il ne peut entrer dans le Royaume de Dieu. Renaître de l’eau, est être plongé dans l’eau, recevoir le baptême de JESUS-CHRIST au nom du Pere, & du Fils, & du Saint Esprit. Etre rené du Saint Esprit, c’est recevoir la grace justifiante, & être mondé du Saint Esprit ; en être rempli, & pénétré ; comme les Apôtres, qui le reçurent au jour de la Pentecôte. Ceux qui reçoivent le baptême dans l’Eglise Chrétienne, sont baptisez dans l’eau, & dans le Saint Esprit. Ce n’est qu’un seul baptême ; mais il opére deux effets : Le premier, est de nous nettoyer de nos péchez, le second, de nous remplir du Saint Esprit. JESUS-CHRIST exprime la même chose en un autre endroit, en disant : Il vous baptizera par l’Esprit, & par le feu. Sans ce baptême, nul ne peut entrer dans le Royaume de Dieu ; dans l’Eglise de JESUS-CHRIST, & ensuite dans le Ciel. Voilà la renaissance dont il a parlé au ỷ. 3. Dans cette renaissance l’eau est comme la Mere, & le Saint Esprit est comme le Pere, suivant la pensée des Anciens.
3:6
ỷ. 6. QUOD NATUM EST EX CARNE, CARO EST (a). Ce qui est né de la chair, est chair. Par la naissance ordinaire, nous naissons charnels, & pécheurs. L’homme ne produit qu’un homme mortel, foible, pécheur comme lui: Mais par la naissance spirituelle, l’homme devient esprit; il est nettoyé, purifié, sanctifié: Quod natum est ex spiritu, spiritus est. Quelques Anciens ajoutent; (b) Parce que Dieu est Esprit: Quia Deus Spiritus est. Mais cette addition n’est nullement nécessaire, & ne se lit plus dans nos Exemplaires. L’homme qui a reçu le Saint Esprit, & la grace justifiante dans le baptême, n’est plus chair; mais esprit: il n’est plus charnel; mais spirituel: il vit d’une vie toute nouvelle; il renonce au péché, & aux œuvres de la chair (c).
3:8
ỷ. 8. SPIRITUS UBI VULT SPIRAT (d). L’Esprit souffle où il veut. Pour entendre le sens de ce passage, il faut montrer la liaison qu’il a avec ce qui précède, & ce qui suit. Le Sauveur avoit dit à Nicodème qu’il falloit renaître de nouveau, pour parvenir au Royaume de Dieu. Nicodème n’ayant pas compris ce que vouloit dire cette renaissance, JESUS-CHRIST la lui expliqua, en disant qu’elle consistoit dans le baptême de l’eau, & dans celui de l’esprit. Il étoit aisé d’entendre ce que vouloit dire le baptême d’eau: mais le baptême de l’esprit étoit plus enveloppé. C’est sur cela que le Sauveur insiste. De même, ajoute-t-il, qu’il y a une naissance charnelle; il y a aussi une naissance spirituelle. La chair produit la chair, & l’esprit produit l’esprit. Et comme le vent, ou l’esprit; car en cet endroit c’est la même chose; souffle où il lui plaît; tantôt d’un côté, & tantôt d’un autre; aujourd’hui doux, demain impétueux; & que vous voyez ses effets, que vous entendez le bruit qu’il fait, & que vous sentez le mouvement qu’il cause, sans que vous sachiez ni les causes qui le produisent, ni les routes qu’il suit; ainsi l’Esprit fait agit dans le cœur d’un homme, il le remuë, il l’anime, il le purifie, il l’échauffe, comme il lui plaît, d’une manière imperceptible; mais très-vive. Ses effets sont très-réels; mais la cause en est aussi cachée aux yeux du corps, que l’est celle qui produit les vents, les tourbillons, & la tempête. Si donc le vent est une cause fort efficace, quoiqu’il ne tombe pas sous vos sens; ainsi quoique vous ne voyiez point le saint Esprit, qui purifie, & qui enfiamme un cœur, vous ne devez pas en inférer qu’il n’agisse pas véritablement sur lui. Il en faut juger par les effets. Comparez un homme converti, & rempli de l’Esprit de Dieu, à un autre qui est encore dans ses péchez, & qui n’a point ressenti les effets, & les impressions de sa préence; & vous comprendrez la différence de l’un, & de l’autre, & la vérité de ce que je vous dis du baptême de l’Esprit. La plûpart des Peres sous le nom d’Esprit en cet endroit, entendent le Saint Esprit. Il souffle où il veut; il inspire, il anime, il purifie, il échauffe qu’il veut. Il brife les cœurs les plus durs; il échauffe les plus froids; il répand sa rosée vivifiante dans les plus arides; il surmonte quand il lui plaît la résistance des plus endurcis. Mais aussi souvent il se retire de ceux qui ferment leur cœur à ses inspirations; il méprise ceux qui ferment les yeux à ses lumières; il abandonne ceux qui ne veulent pas coopérer à ses mouvemens, & qui font infidèles à ses graces, & insensibles à ses bontez. On doit du respect à un sentiment si autorisé parmi les Peres. Mais l’opinion qui l’explique du vent, a été embrassée par saint Chrysostome, saint Cyrille, Theophylacte, Euthyme, l’Auteur des Questions sur l’ancien, & le nouveau Testament, imprimées parmi les Oeuvres de saint Augustin; & par la plûpart des nouveaux Interprêtes. La liaison du discours demande ce sens. On ne peut pas comparer le Saint Esprit à lui-même : mais on peut comparer l’action du vent à celle du Saint Esprit, quant à la manière subtile, & imperceptible dont ils agissent, l’un dans les corps, & l’autre dans les cœurs : Comme le vent souffle où il lui plaît, sans que vous voyiez d’où il vient, ni où il va ; il en est de même de tout homme, qui est né de l’Esprit ; ou plûtôt, il en est de même de l’opération de l’Esprit fait sur l’ame de ceux qui renaissent par lui. L’effet est sensible, quoique l’agent ne se voye point.
3:10
ỷ. 10. TU ES MAGISTER IN ISRAEL ; ET HÆC IG-NORAS ? Vous êtes Maître dans Israël, & vous ignorez ces choses ? Saint Augustin a crû que le Sauveur avoit fait cette réponse, qui paroît un peu dure, à Nicodème, pour le rendre plus humble, plus propre à devenir son Disciple, & à recevoir le baptême de l’Esprit fait dont il lui parloit. D’autres croyent plus probablement qu’il s’étonne de sa simplicité, ou du moins qu’il parle comme s’il s’en étonnoit. En effet un Savant dans la Loi, un Maître dans Israël, un Magistrat, un Membre du Sanhédrin pouvoit-il ignorer que le baptême ne fût une espèce de renaissance ; & que le Saint Esprit venant dans un cœur, n’y cause un changement, qui rend l’homme tout autre qu’il n’étoit ? Voyez ce qui est dit de Saul (c) : L’Esprit de Dieu se saisira de vous ; vous prophétiserez au milieu des autres Prophêtes, & vous serez changé en un autre homme. Voyez aussi ce que nous avons dit de la renaissance des profestes, sur le ỷ. 3. & ce que dit le Prophète Ezéchiel (d) de l’eau qui doit nettoyer les iniquitez de Juda, & du cœur nouveau que Dieu doit mettre dans lui.
3:11
ỷ. 11. QUOD SCIMUS LOQUIMUR;… ET TESTIMONIUM NOSTRUM NON ACCIPITIS. Nous disons ce que nous savons ; & cependant vous ne recevez point notre témoignage. Le Sauveur semble faire quelque espéce de reproche d’incrédulité à Nicodéme. Je ne vous dis rien que je ne sache très-parfaitement. Vous pourriez vous en rapporter simplement à moi, & me croire, sans me demander des explications, & des raisons. Mais vous me regardez comme un simple Docteur ; vous ne voulez vous rendre à ce que je vous dis, qu’autant que mes preuves vous paroîtront convaincantes. Voilà la maladie des Sages, & des Savans du monde. Ils veulent raisonner sur tout, & ne donnent rien à la foi, & à l’autorité, sous laquelle l’esprit humain doit captiver ses lumières, & son raisonnement.
3:12
ỷ. 12. SI TERRENA DIXI VOBIS. Si vous ne me croyez point, lorsque je vous dis des choses terrestres, communes, triviales, aisées, comment me croirez-vous, si je vous en dis de célestes, & de relevées ? Ce que je vous ai proposé de la renaissance spirituelle, sont, pour ainsi dire, les premiers élemens de la Religion que je viens établir. J’ai bien d’autres mysteres à vous révéler : mais il faut que je vous ouvre le cœur, & que je vous éclaire l’esprit pour comprendre. Mes miracles, & ma Doctrine doivent vous affurer que je ne suis point un séducteur. Je vous donnerai dans la fuite des preuves certaines de ma Divinité. Vous ne risquez donc rien de croire ce que je vous dis. Je suis incapable de vous tromper. Il appelle choses terrestres, ce qu’il lui avoit dit du baptême de l’eau, & du Saint Esprit ; & sur tout la comparaison dont il s’étoit servi de la génération ordinaire des corps, avec la régénération spirituelle ; & celle de l’action du vent qui souffle tantôt d’un côté, & tantôt d’un autre, avec les mouvemens que le saint Esprit imprime dans nos cœurs.
3:13
ỷ. 13. Nemo ascendit in Coelum, nisi qui descendit, &c. Nul n’est monté au Ciel que le Fils de l’homme, qui en est descendu. Voici la preuve de ce qu’il a dit au ỷ. 11. Nous vous disons ce que nous savons, & nous rendons témoignage de ce que nous avons vû. Si je vous annonce des véritez du Ciel, & des mystéres cachez, ne croyez point que je parle en l’air, & sans fondement. Je fais ce que je dis ; je l’ai puisé dans la source de toute vérité, dans le sein de Dieu même ; je suis descendu du Ciel ; je suis le Verbe, & la Sagesse du Pere, son Fils unique. Ne me dites donc point que ce que je vous dis est si sublime, qu’il faudroit monter au Ciel, pour en recevoir l’explication ; ou qu’il faudroit en faire descendre un Ange, pour en donner le vrai sens. Nul autre que moi n’est monté au Ciel ; nul autre n’en est descendu. C’est de moi dont vous devez attendre la résolution de tous vos doutes. Le Sauveur en cet endroit faisoit allusion à ce passage du Deutéronome : Le commandement que je vous donne aujourd’hui, n’est ni au-dessus de vous, ni fort éloigné, ni au haut du Ciel, pour que vous disiez : Qui de nous montera au Ciel, afin qu’il nous le rapporte, & que nous l’entendions, & que nous le pratiquions ? Et à cet autre des Proverbes : Je n’ai point appris la sagesse, & je ne connois point la science : Car qui est l’homme qui soit monté au Ciel, ou qui en soit descendu ? Pour dire que la sagesse étoit un don du Ciel, & qu’il falloit s’élever jusqu’à Dieu, pour la puiser dans sa source. JESUS-CHRIST dit ici à Nicodème que la Sagesse est descenduë vers les hommes ; que l’Auteur de la vérité, & des connoissances salutaires s’est incarné, & converse parmi les hommes ; enfin qu’il est lui-même celui qui est venu du Ciel, pour enseigner aux hommes toute vérité ; & qu’ainsi il n’y a plus d’excuse de leur part. Il dit que personne n’est monté au Ciel, sinon le Fils de l’homme qui en est descendu ; non que JESUS-CHRIST fût monté de la terre au Ciel avant son Incarnation ; fait Jean nous a dit ci-devant, qu’il étoit dans Dieu dès le commencement, & qu’il y a toujours été : mais il veut dire qu’aucun des anciens Patriarches, des Législateurs, des Prophètes n’étoit monté au Ciel, pour y apprendre les vérités, ni pour y découvrir les mystères qu’il avoit à leur annoncer : Que lui seul étoit venu du Ciel, & avoit une connoissance parfaite de toutes les volontez du Pere, & de tous les secrets de la Sagesse : Que lui seul y montoit, puisque par sa Divinité il y étoit toujours présent, & étoit la source de toute lumière.
3:14
ỷ. 14. SICUT MOYSES EXALTAVIT SERPENTEM. De même que Moysé dans le désert éleva le serpent d’airain, il faut de même que le Fils de l’homme soit élevé. Il parle du genre de sa mort. Il devoit être élevé à la Croix, afin que tous les hommes reçûssent la vie, & la santé ; de même qu’à la vue du serpent d’airain, ceux qui étoient mordus des serpens dans le désert, recouvroient la santé. Il continua de proposer à Nicodème les mystères célestes, & les principaux articles de la Doctrine Chrétienne : mais il les lui propose comme à un Docteur de la Loi, à un Savant, d’une manière sublime, & un peu enveloppée. Il le compare au serpent d’airain élevé par Moysé dans le désert. Il dit qu’il est venu pour le salut de tous les hommes ; ỷ. 15. Afin que tous ceux qui croyent en lui, soient sauvés, & possèdent la vie éternelle.
3:15
ỷ. 15. UT OMNIS QUI CREDIT IN EUM, NON PEREAT. SURS. JEAN. CHAP. III. Afin que tout homme qui croit en lui, ne périsse point. De même que tous ceux qui étant mordus des serpens, jettoient les yeux sur la figure du serpent d’airain mis au haut d’une perche, étoient guéris ; ainsi tous ceux qui jetteront les yeux sur le Fils de l’homme attaché à la Croix, qui croiront & qui mettront en lui leur confiance, ne périront point ; mais auront la vie éternelle ; pourvu toutefois que cette foi soit ferme, vive, & animée par la charité, & soutenue par les bonnes œuvres ; sans quoi la foi est morte, & inutile au salut.
3:16
ỷ. 16. SIC ENIM DEUS DILEXIT MUNDUM. Car Dieu a tellement aimé le monde, qu’il a donné son Fils unique. Voici une autre mystère que le Sauveur découvre à Nicodème. Après l’avoir entretenu de la renaissance des enfans de Dieu, de l’autorité du Fils de l’homme ; qui est descendu du Ciel pour nous enseigner la vérité ; de sa mort figurée par le serpent d’airain élevé par Moyse dans le désert, il lui parle ici de son Incarnation, & de la bonté infinie du Pere Céleste, qui a tellement aimé le monde, qu’il lui a donné son Fils unique pour le sauver. Voilà tous les plus grands mystères de la Religion Chrétienne. Il parle de la foi dans les versets suivans. C’est ainsi qu’il instruisit ce Néophyte dans la première entrevue qu’il eut avec lui pendant la nuit. L’amour que Dieu a témoigné aux hommes, en leur envoyant son Fils, est le plus grand, le plus gratuit, & le plus étendu que l’on puisse concevoir. Il nous a aimé au point de nous donner tout ce qu’il avoit de plus précieux ; son propre Fils égal à lui ; la grace de l’adoption, par laquelle nous devenons ses enfans ; la réconciliation, par laquelle d’ennemis que nous étions, nous devenons amis ; enfin la récompense éternelle, & le Royaume du Ciel. Rien de plus gratuit que cet amour. Nous n’étions dignes que de haine, étant enfans de colère, & de péché; nous n’avions que de l’éloignement pour lui; & il nous a prévenu par ses miséricordes; il nous a aimé le premier. Son amour ne s’est point borné aux Juifs, aux sages, aux justes; il s’étend à tous les hommes. JESUS-CHRIST est venu pour sauver les pécheurs, & pour chercher ceux qui ne l’attendoient point. S’il a donné les premiers foins aux brebis égarées de la maison d’Israël, il n’a pas négligé les étrangers, qui étoient assis dans l’ombre de la mort. Il est mort non-seulement pour nos péchez; mais aussi pour ceux de tout le monde.
3:17
ỷ. 17. NON ENIM MISIT DEUS FILIUM SUUM. Car Dieu n’a pas envoyé son Fils dans le monde, pour juger le monde; mais pour le sauver. Son premier dessein, sa première intention est de sauver tout le monde (γ). Si quelqu’un périt, il périt par sa propre faute. Dieu ne veut point la mort du pécheur; mais sa vie. Le Fils de Dieu est un médecin tout-puissant, & bien-faisant; il vient pour guérir nos maladies. C’est la faute du malade, s’il se donne la mort, en négligeant d’observer les ordres du médecin: Quantum in medico est, dit saint Augustin, sanare venit agrotum: ipse se interimit, qui præcepta medici observare non vult. Il veut être vôtre Sauveur: mais si-vous ne voulez point profiter du salut qu’il vous offre, il deviendra vôtre Juge; vous vous condamnerez vous-même: Salvari non vis ex ipso; ex te ipso condemnaberis. Le premier avénement de JESUS-CHRIST est dans la douceur; le second fera dans la sévérité.
3:18
ỷ. 18. QUI CREDIT IN EUM, NON JUDICATUR. Celui qui croit en lui, n’est point condamné; à la lettre, n’est point jugé. Ce n’est pas à dire que les Chrétiens ne doivent pas paroître devant le tribunal du souverain Juge, puisque l’Ecriture nous dit, que nous serons tous présentés devant le tribunal de JESUS-CHRIST, afin que chacun reçoive selon le bien, ou le mal qu’il aura fait: mais juger en cet endroit, est mis pour condamner. Celui qui croit en JESUS-CHRIST, pourvu que ce soit d’une foi animée par la charité, ne fera pas condamné: mais celui qui ne croit point, est déjà jugé, & condamné, par cela même qu’il n’a pas la foi, sans laquelle il est impossible de plaire à Dieu. Saint Hilaire, & saint Ambroise prennent ici le verbe juger, dans sa signification propre. Celui qui croit, est exempt du jugement; & celui qui ne croit pas, n’y est pas reçu. Le jugement n’est que pour ceux qui n’ont pas la foi des parfaits, ni l’incrédulité des infidèles; mais qui ont pû aimé les ténèbres que la lumière. Saint Ambroise croit de même qu’il n’y aura de jugez que ceux d’entre les Chrétiens, qui n’ont pas vécu dans toute la pureté que demande leur profession. Mais ces sentimens ne sont point suivis par les Théologiens.
3:19
ỷ. 19. HOC EST AUTEM JUDICIUM. Et voici le sujet de cette condamnation de tous ceux qui ne croyent point au nom du Fils de Dieu, c’est que la lumière est venue dans le monde, & les hommes ont mieux aimé les ténèbres que la lumière. Voilà ce qui rend leur condamnation certaine, & leur faute inexcusable. JESUS-CHRIST est venu dans le monde comme une vive lumière. Sa Doctrine toute divine, sa vie toute sainte, ses miracles les plus éclatans qui se soient jamais faits, rendoient en sa faveur un témoignage indubitable. Toutefois les Juifs ont préféré les ténèbres à la lumière. Accoutumez à leurs fausses traditions, & à leurs préjugés, ils ont fermé les yeux à ce Soleil qui brilloit à leurs yeux. Ils ont mieux aimé attribuer au Démon les miracles du Sauveur, & envenimer ses actions les plus innocentes, & les plus pures, que de le reconnoître pour Fils de Dieu, & pour le Messie.
ERANT ENIM EORUM MALA OPERA. Parce que leurs œuvres étoient mauvaises. C’est ce que les a empêché de se présenter à la lumière. Ils ont eu peur qu’elle ne leur fit voir leur difformité, qu’elle ne découvrit leur turpitude. Les Pharisiens se sont irrités contre JESUS-CHRIST ; les Prêtres ont conçu contre lui une haine implacable, parce qu’il a découvert les erreurs de leur Doctrines, & les égaremens de leur conduite. Ceux qui ont cru à JESUS-CHRIST, & qui se sont approchés de cette lumière, n’étoient pas exemts de péchez, non plus que les autres : mais ils ont eu la bonne foi de les reconnoître ; ils ont eu assez d’humilité pour les confesser. Voilà ce qui a fait leur salut, & leur bonheur.
3:21
ỷ. 21. QUI FACIT VERITATEM, VENIT AD LU- CEM. Celui qui fait ce que la vérité lui préscrit, s’approche de la lumière. Bien différent du méchant, qui haït la lumière, & qui n’ose s’en approcher, de peur d’y découvrir ses défauts. Son cœur est plein d’hypocrisie, de malice, de mensonge ; il aime les ténèbres, qui lui en dérobent la vue, & la connoissance. Mais celui qui fait la vérité, qui vit dans la droiture, dans la justice, dans la sincérité ; celui qui fait des actions vraiment justes, & loüables, s’approche hardiment de la lumière, parce qu’il est sûr de la droiture de ses intentions, & que s’il a quelque chose dans le cœur qui fait contraires à la justice, il ne l’aime point, & n’y a aucune affection. S’il n’est point parfait, il désire sincèrement de le devenir. L’amour de la justice, & de la vérité est dominant dans lui-même. Dans l’Ecriture, le terme de vérité, se met pour la fidélité, la sincérité, la droiture, la justice. Saint Jacques fait une peinture fort naturelle de ces personnes qui n’aiment pas la lumière, lorsqu’il dit : Celui qui écoute la parole de Dieu, sans la pratiquer, est semblable à un homme qui considère son visage dans un miroir. Il s’est considéré, il s’est vu tel qu’il est ; & il s’en est allé, & a oublié aussitôt ce qu’il étoit. Il a eu peur de sa difformité ; il n’a osé la regarder long-tems, & il n’a fait aucun effort pour la corriger.
QUIA IN DEO SUNT FACTA. Parce qu’elles sont faites en Dieu. Le juste se présente hardiment à la lumière, parce que ses œuvres font faites selon Dieu, suivant sa Loi, selon sa volonté ; ou bien, ses œuvres font faites par l’Esprit de Dieu, par son inspiration, par sa grace : Car c’est Dieu qui opère en nous le vouloir, & le faire suivant sa bonne volonté.
3:22
ỷ. 22. POST HÆC VENIT JESUS. Après cela JESUS étant venu en Judée, y baptisoit. JESUS après l’entretien qu’il eut avec Nicodème, sortit de Jérusalem ; & au lieu de retourner en Galilée, d’où il étoit venu, il s’arrêta dans la Judée, & alla sur le Jourdain, où il commença à baptiser avec ses Disciples. L’Évangéliste ne nous dit pas précisément l’endroit où il donnoit le baptême : mais il est fort probable que ce fut aux environs de Jéricho, où saint Jean avoit exercé son ministère dès le commencement. Jérusalem étoit dans la Judée, & JESUS-CHRIST n’étoit pas sorti de la Province. Lors donc qu’il est dit que JESUS alla de Jérusalem dans la Judée, ce n’est pas qu’il y fût venu d’ailleurs : mais il alla de la Capitale dans un autre canton de la Province. Il y baptisoit, non par lui-même, comme saint Jean-Baptiste ; mais par les mains de ses Disciples. Et pourquoi choisit-il la Judée, pour y donner son baptême ? C’est apparemment pour perfectionner celui de Jean-Baptiste au même lieu, où il avoit d’abord été donné, & afin que les peuples qui avoient reçu celui de Jean-Baptiste, pour se disposer à recevoir par JESUS-CHRIST la remission de leurs péchés, la vinssent en effet recevoir par le ministère des Apôtres du Sauveur. Enfin il étoit convenable que JESUS-CHRIST commençât à baptiser au même lieu, où son Précurseur lui avoit rendu des témoignages si glorieux, & si avantageux. Nous supposons avec la plûpart des Peres, & des Théologiens, que le baptême que JESUS-CHRIST donnoit par les mains de ses Apôtres, étoit le vrai Sacrement de Baptême, qui nous rend Chrétiens, & enfans de Dieu, & nous fait obtenir le pardon de nos péchés ; fort différent du baptême de Jean-baptiste, qui étoit une simple disposition à recevoir la grace & le pardon. Je fais que quelques Anciens ont cru le contraire, & qu’ils ont enseigné que le baptême de JESUS-CHRIST ne donna réellement la rémission des péchés qu’après la résurrection, & après la descente du Saint Esprit. Mais ce sentiment est aujourd’hui abandonné dans les écoles. Saint Augustin, & saint Ambroise croyent que les Apôtres furent baptisez par JESUS-CHRIST même, avant qu’ils commençassent à baptiser les autres. Saint Hilaire dit la même chose, quoique d’une manière plus enveloppée.
3:23
ỷ. 23. ERAT AUTEM, ET JOANNES BAPTIZANS IN ENNON. Jean baptizoit aussi à Ennon près de Salim. Ennon étoit, selon Eusèbe, & saint Jérôme, à huit milles de Scythopolis, vers le midi. Salim, ou Salem étoit un peu plus loin. Ennon n’est pas connu dans les livres de l’ancien Testament. Si on l’écrit ainsi, Ain-nom, il signifie Belle-fontaine. Ligfoot croit que c’étoit plutôt le nom d’un canton, que d’une ville, ou d’un village. Il y a assez d’apparence que ce lieu étoit de la Galilée, & du Royaume d’Hérode, puisqu’il y arrêta Jean-Baptiste, & qu’il le mit en prison; ce qu’il n’auroit osé faire dans la Judée, dont Pilate étoit Gouverneur pour les Romains. SALIM, ou Salem, est, selon saint Jérôme, la ville dont Melchisedech, étoit Roi. Ce Pere dit que de son tems on y voyoit encore les ruines du Palais de ce Prince; ce qui n’est pas fort probable. La ville dont Melchisédech étoit Roi, est bien plutôt Jérusalem, comme l’a crû Joseph, & après lui plusieurs autres.
3:24
ỷ. 24. NONDUM ENIM MISSUS FUERAT IN CARCEREM. Car Jean n’avoit pas encore été envoyé en prison. Lorsque saint Jean écrivoit son Evangile, tout le monde savoit par le recit des autres Evangélistes, que saint Jean-Baptiste avoit été mis en prison par Hérodes; & comme aucun autre Evangéliste n’avoit raconté les particularitez qu’il rapporte ici, il prévient son Lecteur, & lui dit que ceci arriva avant la prison de Jean-Baptiste. Cela tire le Lecteur d’inquiétude à cet égard.
3:25
ỷ. 25. FACTA EST QUESTIO EX DISCIPULIS JOANNIS, &c. Il s’excita une dispute entre les Disciples de Jean, & les Juifs, touchant le baptême. Les Juifs qui avoient reçu le baptême de JESUS-CHRIST, étant instruits par les Apôtres, & par JESUS-CHRIST même de la différence de ce baptême, & de celui de Jean-Baptiste, commencèrent à témoigner peu d’estime de ce dernier, qui n’étoit qu’une simple disposition à recevoir la rémission des péchez. Les Disciples de Jean prenant avec chaleur le parti de leur Maître, se mirent à relever son mérite, & à rabaisser le baptême de JESUS-CHRIST. Cette dispute s’échauffa, & le bruit en vint jusqu’à Jean-Baptiste. Mais l’humble Précurseur n’eut garde d’entrer dans la passion de ses Disciples; il donna tout l’avantage à JESUS-CHRIST, & à son baptême. L’Evangéliste appelle ici le baptême, purification : Facta est questio de purificatione ; (1) parce qu’en effet le propre effet du baptême est de purifier : Et il y a beaucoup d’apparence que toute cette dispute ne rouloit que sur l’efficace du baptême ; les Disciples de Jean se sentant choquez de ce que les autres Juifs qui avoient reçu le baptême de JESUS-CHRIST, soutenoient que celui du Précurseur ne remettoit pas les péchez, & ne purifioit pas l’ame de ses foüilleurs. Voilà la purification qui faisoit le sujet de leur dispute. Saint Chrysostome, Théophylacte, Euthyme, & plusieurs Manuscrits Grecs lisent : Il s’excita une dispute entre les Disciples de Jean & un Juif ; & non pas les Juifs. Mais on ne fait qui est ce Juif ; & il se peut faire que la contestation ayant d’abord été commencée par un Juif, qui avoit reçu le baptême de JESUS-CHRIST, passa aux autres, & devint bientôt une affaire commune, & générale.
3:26
ỷ. 26. VENERUNT AD JOANNEM. Les Disciples de Jean vinrent trouver leur Maître, pour le rendre Juqe du différend, ou du moins pour l’interesser à prendre la défense de son baptême, contre ceux qui le mettoient au-dessous de celui de JESUS-CHRIST. Maître, lui disent-ils, celui qui étoit avec vous au-delà du Jourdain, à Bethabara, auquel vous avez rendu témoignage, en disant qu’il étoit l’Agneau de Dieu, qui ôte les péchez du monde, & qu’il étoit au-dessus de vous, & sur lequel vous avez vû descendre le Saint Esprit ; cet homme baptise maintenant dans la Judée, & tous vont à lui. Vôtre baptême est abandonné, & personne ne vient plus à nous. Tous est mis pour un très-grand nombre de personnes. Tous les termes du discours de ces Disciples de Jean insinüent leur jalousie. Ils semblent accuser JESUS d’ingratitude, de ce qu’après avoir reçu des témoignages si avantageux de la part de Jean-Baptiste, il s’élève au-dessus de lui, & décrie son baptême.
3:27
ỷ. 27. NON POTESTHOMO ACCIPERE QUIÇQUAM, NISI FUERIT EI DATUM DE COELO. L’homme ne peut rien recevoir, s’il ne lui a été donné du Ciel. Jean-Baptiste par un trait de sagette, ne reprend pas durement ses Disciples, de peur de les aigrir davantage, & de les éloigner & deli-même, & de JESUS-CHRIST. Il les conduit prudemment au Sauveur, par le nouveau témoignage qu’il lui rend. L’homme ne peut rien recevoir, s’il ne lui a été donné du Ciel. Dieu seul est Auteur de tout bien. Chacun de nous a reçu sa mesure de graces, & de bienfaits, dont il doit faire usage selon l’intention de celui qui les lui a confiez. Gardez-vous bien d’envier à Jésus la gloire qu’il a reçûe du Ciel ; vous condamneriez celui qui en est l’Auteur. Dieu veut qu’il soit éleué au-dessus de moi ; soumettons-nous à ses ordres Saint Augustin, & les Latins l’entendent plus communément de Jean-Baptiste. Je tiens de la main de Dieu tout ce que je suis, & tout ce que j’ai. Jésus baptise, & moi aussi. Mais la différence est grande entre lui, & moi : il baptise par sa propre autorité ; & moi je n’ai qu’une autorité empruntée : il est le Maître ; je suis le serviteur : il est Dieu ; je suis homme : je baptise pour préparer à la pénitence ; il baptise pour donner le pardon des péchez : je baptise seulement dans l’eau ; il baptise par l’eau, & par l’Esprit.
3:28
ỷ. 28. IPSI VOS MIHI TESTIMONIUM PERHIBETIS. Vous me rendez vous-mêmes témoignage, que je l’ai reconnu pour mon Supérieur, pour le Messie, pour mon Sauveur, pour l’Agneau de Dieu ; que ne vous attachez-vous donc à lui ? Pourquoi voulez-vous que je conçoive de la jalousie de la gloire ? Je suis venu pour l’annoncer, & pour lui rendre témoignage.
3:29
ỷ. 29. QUI HABET SPONSAM, SPONSUS EST. L’époux est celui à qui est l’épouse. JESUS est l’Epoux ; je suis l’ami de l’Epoux. Voilà la grande différence qu’il y a entre lui, & moi. Quoique j’aye l’honneur d’assister aux nôces, il s’en faut bien qu’elles se fassent pour moi. Tout l’avantage, & tout l’honneur en reviennent à l’Epoux. On a remarqué plus d’une fois, que la nouvelle Alliance, l’Incarnation du Sauveur, la formation de son Eglise, sont souvent représentées dans l’Ecriture sous la similitude d’un mariage. L’Epoux est JESUS-CHRIST; l’Epouse est l’Eglise; saint Jean-Baptiste est l’ami de l’Epoux, qui fait les honneurs de la nôce, & qui exécute les ordres de l’Epoux: Il est debout, il l’écoute, & est ravi de joye d’entendre la voix de l’Epoux, & d’obéir à son commandement. Je crois que c’est le vrai sens de ces paroles: Gaudet propter vocem sponsi. Car ce que prétendent quelques Auteurs, que l’Evangéliste fait allusion à ce qui se passoit, lorsque l’ami de l’Epoux écoutoit à la porte de la chambre nuptiale, & qu’il se réjouïssoit, lorsqu’il entendoit la voix de l’Epoux; cela me paroît trop tiré, & peu naturel.
3:30
ỷ. 30. ILLUM OPORTET CRESCERE; ME AUTEM MINUI. Il faut qu’il croisse, & que je diminue. J’ai commencé à prêcher, & à baptiser avant lui; ma gloire, & ma réputation ont été grandes dans Israël: mais dès qu’il commence à paroître, je dois me retirer pour lui faire place. J’étois comme l’astre du matin; ma lumière annonçoit le lever du foileil: mais à mesure qu’il s’avance, & qu’il s’élève, je dois disparoître, & être obscurci. Jusqu’ici plusieurs m’ont pris pour le Messie; & JESUS a passé pour un simple Prophète: à présent Il va être reconnu pour le Messie, comme il l’est en effet; & moi je passerai pour son précurseur, & son serviteur. Jean représentoit la Loi de Moyse; JESUS-CHRIST étoit l’Auteur de la Loi évangélique, & de la nouvelle Alliance. La première devoit être abrogée en certaines choses, & persećtionnée en d’autres; & la nouvelle devoit prendre sa place.
3:31
ỷ. 31. QUI DESURSUM VENIT, SUPER OMNES EST: Celui qui vient d’en haut, est au-dessus de tous. JESUS-CHRIST, qui est descendu Ciel, est au-dessus de tous les hommes, de tous les justes, & de tous les Prophètes : mais pour moi qui suis homme comme les autres, & qui tire mon origine de la terre, je suis infiniment au-dessous de lui. Si je m’élève au-dessus de la terre, & si mes paroles ont quelque chose de divin, & de céleste, c’est un bienfait de sa grace. De moi-même je ne suis capable que de parler un langage humain, & terrestre.
3:32
ỷ. 32. QUOD VIDIT ET AUDIVIT, HOC TESTATUR. Il rend témoignage de ce qu’il a vû, & de ce qu’il a entendu. Ce que JESUS-CHRIST a vû, & connu dans le Ciel, dans le sein de son Pere, il annonce aux hommes, comme il le dit lui-même au ỷ. 11. de ce Chapitre : Nous disons ce que nous savons, & nous rendons témoignage de ce que nous avons vû; & vous ne recevez point nôtre témoignage. Et ailleurs : Je vous ai enseigné tout ce que j’ai appris de mon mon Pere. Et encore : Ma Doctrine n’est pas la mienne ; mais celle de mon Pere, qui m’a envoyé. Saint Jean se plaint de l’indocilité, & de l’incrédulité de ses Disciples, qui au lieu de suivre JESUS-CHRIST, concevoient de la jalousie contre sa personne, & cherchoient à soulever le peuple contre lui : Et testimonium ejus nemo accipit.
3:33
ỷ. 33. QUI ACCEPIT EJUS TESTIMONIUM, SIGNA VIT QVIA DEVS VERAX EST. Celui qui a reçu son témoignage, a attesté que Dieu est véritable. Recevoir le témoignage de JESUS-CHRIST, suivre sa doctrine, se ranger au nombre de ses Disciples, c’est rendre témoignage à Dieu même; comme le rejeter, & le mépriser, est croire en quelque forte Dieu menteur. Qui non credit Filio, mendasem facit eum. Puisque c’est Dieu qui l’a envoyé, & qui lui a donné sa doctrine, & son autorité: non comme un maître qui enseigne son disciple, ou un Roi qui envoyé son Ambassadeur. JESUS-CHRIST comme Dieu, est égal au Pere, & de même nature avec lui: mais comme homme, il a tout reçu du Pere, il lui obéit, & se soumet à lui. Les Prophètes étoient envoyez de Dieu, & inspirés de son Esprit; & les recevoir, c’étoit rendre honneur à celui qui les envoyoit, mais JESUS-CHRIST est infiniment au-dessus des Prophètes; sa mission, & sa doctrine font d’un ordre surnaturel, & tout divin. Celui qui le reçoit, signe, ou scelle que Dieu est véritable. Il donne en quelque forte son seing, & sa signature, pour attester cette vérité.
3:34
ỷ. 34. QUEM MISIT DEVS, VERBA DEI LOQVITVR. Celui que Dieu a envoyé, ne dit que des paroles de Dieu. JESUS-CHRIST est encore différent des autres Prophètes, en ce que ceux-ci parloient quelquefois le langage des hommes. Leur inspiration n’étoit pas continuelle; au lieu que le Fils de Dieu ne parle jamais qu’un langage divin. Il en donne la raison aussi-tôt après.
NON ENIM AD MENSURAM DAT DEVS SPIRITVM. Parce que Dieu ne lui donne pas son Esprit par mesure. Les Prophètes, & Jean Baptiste lui-même ont reçu le Saint Esprit avcc mesure, mais JESUS-CHRIST l’a reçu sans mesure. C’est de sa plénitude que nous le recevons tous. C’est lui qui le donne aux Prophètes; c’est lui qui ouvre leur bouche, & qui porte la lumière dans leurs cœurs. Il a l’Esprit fait par sa nature; il l’a par lui-même; il ne le reçoit pas; il ne l’obtient pas; il ne le demande pas; il n’en est jamais dépourvu; il est tout dans le Saint Esprit, comme le Saint Esprit est tout en lui. Voyez ce que j’ai remarqué sur la première Epître de saint Pierre, Chap. 1. 11. où il est dit que l’Esprit de JESUS-CHRIST animoit, & instruisoit les Prophètes.
3:35
ỷ. 35. PATER DILIGIT FILIUM, ET OMNIA DEDIT IN MANU EJUS Le Pere aime le Fils, & il lui a mis toutes choses entre les mains. Il continuë à nous donner des preuves de la supériorité infinie de JESUS-CHRIST, au-dessus de tous les Prophètes. Le Pere aime tous ses serviteurs, & tous ses fidèles: mais il ne les aime pas comme il aime son Fils unique, coëternel, & consubstantiel à lui même. Il fait une grande distinction entre les serviteurs, les fils adoptifs & son Fils unique, engendré de toute éternité. Il lui a mis toutes choses entre les mains. Mais aux autres, il ne leur accorde rien que par le moyen de ce Fils bien aimé. JESUS-CHRIST possède tout comme Maître, & comme Dieu. Les hommes ne possèdent que ce que Dieu leur a donné par son Fils.
3:36
ỷ. 36. QUI CREDIT IN FILIUM, HABET VITAM ÆTERNAM. Celui qui croit au Fils, a la vie éternelle. Saint Jean-Baptiste conclut son discours par ces paroles, qui dévoient bien faire comprendre à ses Disciples la nécessité de croire en JESUS-CHRIST. C’est de lui que vous devez tout espérer; attachez-vous à lui. L’homme ne peut vous donner que des biens passagers. Lorsque je vous ai reçu au nombre de mes Disciples, je ne vous ai promis que de vous montrer la voie du Ciel, & de vous disposer à recevoir le pardon de vos péchez: mais JESUS-CHRIST vous donnera & la remission de vos péchez, & la vie éternelle. Il est la fin des promesses, & l’objet de vôtre foi, & de la mienne. Malheur à celui qui ne croira point en lui. Il ne verra point la vie; mais la colère de Dieu demeure sur lui. Il ne doit attendre que la condamnation, & des peines éternelles. Mais tous ceux qui croiront en lui, auront-ils la vie éternelle? Oùi, s’ils croyent d’une foi ferme, vive, animée par la charité, & accompagnée des bonnes œuvres; si par leur vie ils ne renoncent pas à celui qu’ils confessent de paroles; si leur conduite ne dément pas leur créance; s’ils ne se contentent pas de croire, & d’aimer de bouche; mais si leur foi, & leur charité sont accompagnées d’actions de vertu: Filii, non diligamus verbo, neque lingua sed opere, & veritate.
3:1
the moment of Jesus' conversation with Nicodemus (Jn. 3:1-21); still others the moment when Jesus, before ascending to heaven, gave the Apostles the command to baptize (Mt. 28:19). Bringing the three points of view together, one may say with …
β) From the first Passover to the beginning of the Galilean ministry: March-May or June of the year 27. — On the occasion of Passover Jesus purifies the Temple (ibid. 2:14-25), has a conversation with Nicodemus (ibid. 3:1-21), remains some time in Judea, where he receives the last testimony of the Baptist (ibid. 3:22-30); he returns to Galilee, both to escape the Pharisees who have heard that he is making …
NICODEMUS. - A noble Jew, a disciple of Jesus, mentioned in the Gospel of St. John: he was a Pharisee, a ruler of the Jews (John 3:1), a teacher in Israel (ibid. 3:10), a member of the Sanhedrin (ibid. 7:50), rich and influential (ibid. 19:39).
3:3
… The renewal consisted in entering into a new relationship with God revealed by his Son, Jesus Christ (Jn. 1, 18): this would include redemption from sin through the Death and Resurrection of Jesus, the second birth (Jn. 3, 3) of man through Grace, and a consequent manner of living and acting worthy of the heavenly Father (Mt. 5, 48), in a society whose members are the Father himself and Jesus Christ …
… 21:15 ff.; 1 Cor. 12; Rom. 12:3-8 etc.); it includes good and bad (Matt. 13:24-30, 36-43, 47-50; 25:1-13, etc.); it is the economy of Grace (John 1:16 f.; Rom. 3:21-31, etc.), with a new moral legislation (Matt. 5-6); it requires a spiritual rebirth (John 3:3-8; Rom. 6, etc.; cf. Médebielle, coll. 517-25; Bonsirven, pp. 213-306). It is the same "eternal life," here below the life of Grace, the life of glory in heaven (Rom. 2:7-10; 5:2 ff., …
… out that it was absurd: "How can this man give us his flesh to eat?" Jesus' line of conduct, as is evident from the whole Gospel, is the following: when his hearers have misunderstood his words, he takes every care to dispel the misunderstanding (cf. Jo. 3, 3-8; Mt. 16, 6-12), but when they have interpreted them correctly, yet refuse to adhere to them because of the intrinsic difficulty of their content, he does not modify his discourse; …
… He communicates salvation only to one who is born from above of water and the Holy Spirit (John 3, 3-5), to one who eats the flesh of the Son of Man and drinks his blood (ibid. 6, 53). But beyond a sacramental life (the idea of life in John, chaps. 3-6 is connected with sacramental …
K. of G., which in the synoptic tradition had had a fundamental part, is named only twice (John 3:3, 5, where
3:5
Jesus, in fact, says to Nicodemus: "Unless one is born of water and the Holy Spirit, he cannot enter the kingdom of God" (Jn. 3:5). Here the water is the outward and sensible rite; the intervention of the Holy Spirit indicates its sanctifying effect; their joint action opens the kingdom of heaven and produces …
… Already in the Synoptics the fundamental characteristics of the Kingdom are outlined: a change of spirit (μετάνους: Mt. 4, 17; Mk. 1, 4) brought about through Baptism (Mk. 1, 15 and 16, 16; cf. Io. 3, 5), interior holiness in antithesis to Pharisaic formalism (Mt. 5, 20; 23, 23), above all supreme charity toward God and toward neighbor (Mt. 22, 37).
… Only by understanding justification in this sense does one comprehend why it is called in Sacred Scripture "rebirth" (Jn. 3:5; 3:8, 47) from water and the Holy Spirit; "rebirth from God" (ibid., 1:13; 2:29); "regeneration and renewal of the Holy Spirit" whereby we become a "new creature" (II Cor. 5:12; Gal. …
Holy Spirit" (Jn 3:5) and therefore are not admitted into the Kingdom of God; they will have no other punishment, however; indeed, according to the common opinion of theologians, they will enjoy a certain …
Spiritual Motherhood of Mary Most Holy
… potential inclusion of humanity and of its individual members becomes actual and personal when individual men are incorporated into the mystical Christ, through faith and Baptism, which are indispensable for the attainment of eternal life (cf. Mk. 16:15-16; Jn. 3:5-6), since they make of Christ and of us an inseparable supernatural reality, a single mystical person. …
… The sanctification of man by way of faith or of Grace is called by St. John rebirth, regeneration in God (Io. 1, 12-13; 3, 5), communication and vital immanence in Christ (Io. 6, 57; 15, 1 ff.). …
3:6
… ψυχή, was the invisible dynamism of man called "spirit" (πνεῦμα; I Cor. 5:5); the "fragile flesh" resists the "willing spirit" (Mt. 26:41; Mc. 14:38) in which God or the Spirit of God (Sap. 1:6-7; Iob 10:12; Proc. 8:31) works with mysterious efficacy (Io. 3:6-8; 6:64). The spirit-flesh dualism (πνεῦμα-σάρξ) is one of the great antitheses of Pauline preaching.
3:7
from Baptism (John 3:7), as Leo XIII teaches in the encyclical on the Holy Spirit, making his own the thought of St. Thomas: "As the heart exercises a hidden influence, so the Holy Spirit is compared to …
3:8
Awakening (Protestant [English: Revival])
… For Wesley, the great event of the Christian life is the r. He calls it, with Johannine terminology (Jn 3:8), "the new birth." In all the other Christian churches, "the new birth" was attributed to Baptism; Wesley's originality lay in having introduced another element besides the justification …
… Only by understanding justification in this sense does one comprehend why it is called in Sacred Scripture "rebirth" (Jn. 3:5; 3:8, 47) from water and the Holy Spirit; "rebirth from God" (ibid., 1:13; 2:29); "regeneration and renewal of the Holy Spirit" whereby we become a "new creature" (II Cor. 5:12; Gal. 6:15); …
3:10
NICODEMUS. - A noble Jew, a disciple of Jesus, mentioned in the Gospel of St. John: he was a Pharisee, a ruler of the Jews (John 3:1), a teacher in Israel (ibid. 3:10), a member of the Sanhedrin (ibid. 7:50), rich and influential (ibid. 19:39).
3:13
… 6:27-51; 8:12; 10:10; 11:25; 14:6; 17:2-3; 20:31). Jesus is light and the source of light (ibid. 3:19-21; 12; 9:5; 12:35-46) and of truth (ibid. 5:33; 14:6; cf. I John 1:6-8; III John 3). The Incarnation is attested in Jesus' discourse to Nicodemus (John 3:13-21), where the characteristic titles of Only-Begotten (Μονογενής; ibid. 3:16, 18), of light of truth (ibid. 3:19-21), announced in the prologue, and of the descent of the Son of God from …
3:14
… He describes the messianic age, in which persecutions and tribulations give occasion for faithful "testimony" after the example of Jesus (1:5), until the judgment of God takes the place of human tribunals (cf. John 3:14-21; 5:20-29; 8:34-36; 15:18-27; 16:16-33; 17:9-23).
The b. s. is interpreted in Jn. 3:14 ff. as a symbol of
… For him the Old Testament contains the history and destiny not of one people alone, but of all humanity, whose salvation it announced: the serpent prefigures the salvation of all believers (Jn. 3, 14-15); the patriarchs will receive the pagans at their banquet (Mt. 8, 11). Zacchaeus too is a son of Abraham (Lk. 19, 9). The salvation that J. offers is for all (J.-B. …
… this emphasis on the merciful and provident goodness of the Lord toward his faithful, though so little worthy of his predilection, but other teachings are gathered in particular episodes that mark the intervention of God (1 Cor. 10:1-11; Heb. 3:12-19; John 3:14-15) and above all in the messianic prophecy of the "star from Jacob... scepter from Israel" (24:17), which the foreign soothsayer uttered inspired by God.
3:15
That Jesus is life and the source of spiritual, supernatural life for men is clearly taught in the Fourth Gospel (ibid. 3:15; 5:24, 26, 40; 6:27-51; 8:12; 10:10; 11:25; 14:6; 17:2-3; 20:31). Jesus is light and the source of light (ibid. 3:19-21; 12; 9:5; 12:35-46) and of truth (ibid. 5:33; 14:6; cf. I John …
3:16
Calvin (Calvinus, Cauvin, Chauvin, Calvin Jean)
… But anything whatsoever must be held just because God wills it so. With this C. goes against the gentle doctrine revealed by God and taught by the Catholic Church that God wills the salvation of all men, even after original sin, having given His beloved Son for the salvation of all (cf. Io. 3, 16; II Cor. 5, 15; I Tim. 2, 1-6), and that one will reap what one has sown, so that he who sows in his flesh will from the flesh reap corruption, he who sows in the spirit will from …
III. VITALITY IN HISTORY. — Christianity presents the message of Jesus as a gift that the Divinity makes of itself to man: "For God so loved the world that he gave his only begotten Son" (Jn 3:16). This gift implies an "entering" of God into history and a cooperation that He wills from man with regard to His designs for creation — a cooperation of man's intelligence, will and …
… itself, is presented not so much as a lesson imparted by a teacher from the height of his chair, as instead as a confidential outpouring of friend to friend, of father to children, of spouse to spouse: «God so loved the world that he gave his only Son» (Jn 3:16); «I no longer call you servants, but friends, because the servant does not know the secrets of his master; but I have called you friends, because I have revealed to you everything …
Now the Incarnation, as the restoration of man in order to his supernatural end, is always presented in the sources of Revelation as a work of divine love and mercy, as a great gift of God: «God so loved the world that He gave His only-begotten Son» (Io. 3, 16). «But God, who is rich in mercy, for the immense love with which He has loved us, even when we were dead through sin, has brought us to life in Christ» (Eph. 3, 4). The voice of …
… source of light (ibid. 3:19-21; 12; 9:5; 12:35-46) and of truth (ibid. 5:33; 14:6; cf. I John 1:6-8; III John 3). The Incarnation is attested in Jesus' discourse to Nicodemus (John 3:13-21), where the characteristic titles of Only-Begotten (Μονογενής; ibid. 3:16, 18), of light of truth (ibid. 3:19-21), announced in the prologue, and of the descent of the Son of God from Heaven (ibid. 3:31-36) recur.
… For God did not send his Son into the world to judge the world, but so that the world might be saved through him" (Jn. 3:16-17).
… the knowledge that God has of himself (1 Cor. 2:10-14; indeed the Son and the Holy Spirit, who reveal God, are God); c) this manifestation of God is not something to which God is bound, but a free initiative of love, an act of friendship on his part (Jn. 3:16 with 1:18; ibid. 15:15); d) the participation in the knowledge that God has of himself, and in general in the mysteries of God, cannot come about through natural intelligence alone, …
… the Roman order (Jn. 19:11), Jesus and his own are in struggle with the world of power and wealth, which hates and persecutes them (Jn. 15:18-25); despite the infinite love of God who has sent his Only-begotten to it, the world remains a son of Satan (Jn. 3:16-18; 8:44, 48) who is darkness and death, while God is light and life (Is. 9:2; Lk. 1:79; Jn. 1:4-10; Eph. 5:8, 14).
… For he is qualified as the Son of God properly so called (Rom. 8:32), only-begotten (Mt. 3:17; 17:5), unique (Io. 1:14, 18; 3:16), firstborn (Col. 1:15), true (I Io. 5:20); appellations that absolutely exclude any sonship other than the natural one.
… l'Infinito di tutte le perfezioni sia fisiche che morali, lo stesso Amore (I Io. 4, 16), la cui sapienza, santità e bontà spiegano nello stesso tempo il fine ed il modo della redenzione (mediante la morte del proprio suo figlio; Gal. 2, 20; Eph., 2, 4; 5, 2; Io. 3, 16 ecc.) o le condizioni della sua applicazione. …
3:17
… The two elements of mission emerge from these words: "God did not send his Son into the world to judge the world, but so that the world might be saved through him" (Jn 3:17). At the Last Supper he promises his disciples the sending of another Comforter who will compensate them for his departure: "The Holy Spirit, the Paraclete, whom the Father will send …
… In the New Testament the reference to the redemption of man as the end of the Incarnation of the Word is frequent: «Non enim misit Deus filium suum in mundum, ut iudicet mundum, sed ut salvetur mundus per ipsum» (Io. 3, 17: cf. Lc. 19, 10; Mt. 9, 13; Gal. 4, 4; I Tim. 1, 15). Likewise the Fathers: Irenaeus (Adv. haer., V, 14, 1): «Si enim non haberet caro salvari, neququam Verbum Dei caro factum esset». …
(ibid. 8:58). His personal distinction from the Father (ibid. 1:1) is proclaimed in the passages of the Fourth Gospel that present Jesus as God's own Son. This, indeed, is the explicit purpose of the Gospel (ibid. 20:28; cf. 1:37; 3:17, 35, 36; 5:19-26; 6:40; 8:35, 36; 14:13; 17:1). The identity of nature (ibid. 1:1), or consubstantiality, between the Logos and the Father is clearly attested by Jesus himself (ibid. 10:30; 17:22).
The words of Christ: α) extend his own mission to the Apostles: Sicut misit me Pater, et ego mitto vos. Christ's mission was liberation from sin and the communication of life (cf. Mt. 9:6; Jn. 3:17; 10:10); the mission of the Apostles therefore includes the task of liberating from sin; β) they therefore assure the Apostles of a particular spiritual power: Haec cum dixisset, insufflavit …
3:18
… believes in me will not die eternally» (Jn 11:26; 5:24; 6 passim); in the eyes of Christ the sin par excellence is the voluntary rejection of faith (Jn 16:9) and men therefore become righteous and remain sinners according as they believe or do not believe (Jn 3:18; 8:24; cf. 1:34; 3:31).
… Whoever believes in him already has eternal life" (John 3:18, 36; Rom. 9:33; 10:11).
… in J. the founder of the Kingdom of God on earth, and the judge not only future (parable of the tares), but also present (his preaching already discriminates among men, and the judgment of condemnation is that men have loved darkness more than light: Jn. 3:18-19): the disciples question him, marveling that he speaks to the people in parables (Mt. 13:9). All this, together with his power over demons (manifested anew now at Gerasa: Mk. 5:1-20), …
Religions, Comparative Study of
… Let us leave the juridical Church and return to the Church of love, to the primitive Church." Apart from then neglecting many other texts (Mt. 16, 16; Jn. 3, 18; Lk. 10, 16; Mt. 16-19; II Jn. 10-11, etc.), some philosophers, more or less familiar with the New Testament, do not fail to refer, in this connection, to the words of Christ …
3:19
From a more general point of view, the presence of God anticipates the eternal Judgment (Jn. 3:19). God turns his gaze away from the wicked (Ps. 137:6: the nauseated turning away of the divine face is captured dramatically in Giotto's Last Judgment) and to his turning away …
That Jesus is life and the source of spiritual, supernatural life for men is clearly taught in the Fourth Gospel (ibid. 3:15; 5:24, 26, 40; 6:27-51; 8:12; 10:10; 11:25; 14:6; 17:2-3; 20:31). Jesus is light and the source of light (ibid. 3:19-21; 12; 9:5; 12:35-46) and of truth (ibid. 5:33; 14:6; cf. I John 1:6-8; III John 3). The Incarnation is attested in Jesus' discourse to Nicodemus (John 3:13-21), where the characteristic …
… Positive incredulity always has its cause in evil works (John 3:19) and for this reason the Vatican Council declared that the Catholic can never abandon his faith without sin (Denz-U, 1797).
3:20
… gaze away from the wicked (Ps. 137:6: the nauseated turning away of the divine face is captured dramatically in Giotto's Last Judgment) and to his turning away corresponds the execution of the wicked man by a presence that condemns him inexorably (Jn. 3:20). Likewise the elect, with full humility and trust, go to meet the gaze that turns toward them (Ps. 32:18-21), even while they still have nothing to offer him but a first glimmer …
… offers to man. If at first the demand of the holiness of God who reveals himself in him and the irradiation of the glory of God that shines in his face can disturb and unsettle and perhaps even drive away those who have loved darkness more than light (Jn. 3, 20), at a second moment, as soon as the mystery is accepted, J. inserts himself into the life of each one and begins to work: the mystery of J. no longer disturbs, but comforts and saves. …
3:21
… by a presence that condemns him inexorably (Jn. 3:20). Likewise the elect, with full humility and trust, go to meet the gaze that turns toward them (Ps. 32:18-21), even while they still have nothing to offer him but a first glimmer of good will (Jn. 3:21; Ps. 62:2-3).
… The Christian, on the other hand, does not limit himself to knowing the truth, but proceeds to put it into practice with his will: « Qui facit veritatem, venit ad lucem, ut manifestentur opera eius, quia in Deo sunt facta » (Io. 3, 21).
3:22
… Galilean ministry: March-May or June of the year 27. — On the occasion of Passover Jesus purifies the Temple (ibid. 2:14-25), has a conversation with Nicodemus (ibid. 3:1-21), remains some time in Judea, where he receives the last testimony of the Baptist (ibid. 3:22-30); he returns to Galilee, both to escape the Pharisees who have heard that he is making disciples (ibid. 4:1-3), and because John had been imprisoned (Mt. 4:12; Mk. 1:14; Lk. 4:14 too …
The beginnings of the preaching of Jesus and of G. B. are reported with the same terms (Matt. 3:2; 4:17). G. B. begins in the Gôr; then he crosses the Jordan and goes to Bethany (v.), where he receives the embassy of the Sanhedrists (John 1:28). While Jesus preaches in Judea (John 3:22) surrounded by disciples, G. B. moves to Aenon (v.) near Salim, rich in water (John 3:23), where a discussion takes place between the disciples of G. B. and a Jew regarding purification. …
JUDEA. - An appellation (Gr. Ἰουδαία, Lat. Iudaea) used absolutely or with γῆ (Jn. 3:22) or χώρα (Mk. 1:5), in use from the earliest Hellenistic times (F.-M. …
3:23
… Bibl., 22 (1913), pp. 220-23; id. Glage de la Palestine, I, Paris 1933, pp. 142 ff., 147; P. Glauc, Anon (Jn 3:23), in Theolog. …
… begins in the Gôr; then he crosses the Jordan and goes to Bethany (v.), where he receives the embassy of the Sanhedrists (John 1:28). While Jesus preaches in Judea (John 3:22) surrounded by disciples, G. B. moves to Aenon (v.) near Salim, rich in water (John 3:23), where a discussion takes place between the disciples of G. B. and a Jew regarding purification. …
John, Apostle, Evangelist, Saint
… Jn. 1:6 = Jn. 8:44); οὐκ ἔστιν ἡ ἀλήθεια ἐν τινι (I Jn. 1:8; 2:4 = Jn. 8:44); ἐκ τῆς ἀληθείας εἶναι (I Jn. 2:21 = Jn. 18:37); ἐκ τοῦ διαβόλου εἶναι (I Jn. 3:8 = Jn. 8:44); ἐκ θεοῦ εἶναι (I Jn. 3:4, 1 = Jn. 7:17; 8:47); ἐκ τοῦ κόσμου εἶναι (I Jn. 4:5 = Jn. 3:23); ἐκ τοῦ κόσμου λαλεῖν (I Jn. 4:5 = Jn. 3:31); τῆς γῆς, ἐν τῇ σκοτίᾳ, ἐν τῷ σκότει περιπατεῖν (I Jn. 2:11 = Jn. 8:12; 12:35). Likewise "life" (α) is Christ (Jn. 1:4; [6:48]; 11:25; …
3:25
… G. B. responds by affirming once again his superiority, considering his own mission accomplished; he concludes with generous humility: "He must increase: I must decrease" (John 3:25-36), inviting them to follow Jesus.
3:26
… Nor are there contradictions between John 3:26; 4:1 and 3:32; between 3:22; 4:1 and 4:2; nor traces of reworking in the story of G. B. in John 3:22-4:31.
… together with Galilee and Judea, whose peoples flocked to hear the preaching of Jesus (Mt. 4, 15, 25; Mk. 3, 78). The region, also called "Judea beyond the Jordan" (Mt. 19, 1), was visited by Jesus, and twice as far as Bethany of Transjordan (Jn. 1, 28; 3, 26; 10, 40).
3:29
… He will descend into the shadows to let him grow whom he considers infinitely higher than himself (Jn. 3:29 ff.), concluding his mission with martyrdom.
3:31
… eternally» (Jn 11:26; 5:24; 6 passim); in the eyes of Christ the sin par excellence is the voluntary rejection of faith (Jn 16:9) and men therefore become righteous and remain sinners according as they believe or do not believe (Jn 3:18; 8:24; cf. 1:34; 3:31).
John, Apostle, Evangelist, Saint
… τινι (I Jn. 1:8; 2:4 = Jn. 8:44); ἐκ τῆς ἀληθείας εἶναι (I Jn. 2:21 = Jn. 18:37); ἐκ τοῦ διαβόλου εἶναι (I Jn. 3:8 = Jn. 8:44); ἐκ θεοῦ εἶναι (I Jn. 3:4, 1 = Jn. 7:17; 8:47); ἐκ τοῦ κόσμου εἶναι (I Jn. 4:5 = Jn. 3:23); ἐκ τοῦ κόσμου λαλεῖν (I Jn. 4:5 = Jn. 3:31); τῆς γῆς, ἐν τῇ σκοτίᾳ, ἐν τῷ σκότει περιπατεῖν (I Jn. 2:11 = Jn. 8:12; 12:35). Likewise "life" (α) is Christ (Jn. 1:4; [6:48]; 11:25; 14:6 = I Jn. 1:1 f.; 5:11, 20); the "light" …
… is attested in Jesus' discourse to Nicodemus (John 3:13-21), where the characteristic titles of Only-Begotten (Μονογενής; ibid. 3:16, 18), of light of truth (ibid. 3:19-21), announced in the prologue, and of the descent of the Son of God from Heaven (ibid. 3:31-36) recur.
3:36
… which Jesus rejects, but by the kingdom of God which is spiritual and transcendent (Luke 17:21; John 18:36) and by eternal life, in which perfect happiness is realized, but which is already initially realized on earth in those who believe in Christ (John 3:36; 5:24; 6:47). Here is the crucial point of the message and work of salvation. …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Rheims 1582), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.