John 3 · The Lantern

Now there was a man of the Pharisees named Nicodemus, a ruler of the Jewish people.

This man appears also in the middle of the Gospel, making defense for Christ; for he saith, "Our law judgeth no man before it hear him"; and the Jews in anger replied to him, "Search and look, for out of Galilee ariseth no prophet." Again after the crucifixion he bestowed great care upon the burial of the Lord's body: "There came also," saith the Evangelist, "Nicodemus, which c…

Such, almost, was Nicodemus as well. He too believed in Jesus and, it seems, spoke to the Jews in the Lord's favor, namely: that they ought to judge Him only after careful investigation (John 7:50–51). And after the crucifixion, at the burial, he likewise showed much care and generosity. Nevertheless, he did not believe as he ought to have.

Above, the Evangelist showed Christ's power in relation to changes affecting nature; here he shows it in relation to our reformation by grace, which is his principal subject. Reformation by grace comes about through spiritual generation and by the conferring of benefits on those regenerated. First, then, he treats of spiritual generation.

The same came to him by night, and said to him, "Rabbi, we know that you are a teacher come from God, for no one can do these signs that you do, unless God is with him."

Nicodemus saith, "Rabbi, we know that Thou art a Teacher come from God, for no man can do the miracles that Thou doest, except God be with him." He thought he had said something great when he had spoken thus of Christ. What then saith Christ?

(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.

Then he describes him as to the time, saying, he came to Jesus at night. In regard to this, it might be noted that in Scripture the quality of the time is mentioned as to certain persons in order to indicate their knowledge or the condition of their actions. Here an obscure time is mentioned, at night.

Jesus answered him, "Truly, truly, I tell you, unless one is born anew, he cannot see the Kingdom of God."

And for this [rite] we have learned from the apostles this reason. Since at our birth we were born without our own knowledge or choice, by our parents coming together, and were brought up in bad habits and wicked training; in order that we may not remain the children of necessity and of ignorance, but may become the children of choice and knowledge, and may obtain in the water…

"Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God." Therefore to them who have been born again does Jesus trust Himself. Behold, those men had believed on Him, and yet Jesus trusted not Himself to them.

Then when he says that Jesus answered, Amen, amen, I say to you, he sets down the necessity for spiritual regeneration, because of the ignorance of Nicodemus. And so he says, Amen, amen. Here we should note that this word, amen, is a Hebrew word frequently employed by Christ; hence out of reverence for him no Greek or Latin translator wanted to translate it.

Nicodemus said 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?"

Jesus answered, "Truly, truly, I tell you, unless one is born of water and spirit, he cannot enter into the Kingdom of God!

That which is born of the flesh is flesh. That which is born of the Spirit is spirit.

This mystery the apostle refers to Christ and the Church. Just as "that which is born of the flesh is flesh, so that which is born of the spirit is spirit" not only in respect of its birth but also of what is acquired by learning. Thus "the children also are holy," they are well-pleasing to God, in that the Lord's words bring the soul as a bride to God.

He means that the work of generating is necessarily similar to the nature of the generator: when flesh generates flesh, necessarily the generation is bodily. When the spirit is the generator, it is necessary that we understand the generation as incorporeal and spiritual.

Then when he says, What is born of flesh is itself flesh, he proves by reason that it is necessary to be born of water and the Holy Spirit. And the reasoning is this: No one can reach the kingdom unless he is made spiritual; but no one is made spiritual except by the Holy Spirit; therefore, no one can enter the kingdom of God unless he is born again of the Holy Spirit.

Do not marvel that I said to you, 'You must be born anew.'

The wind blows where it wants to, and you hear its sound, but do not know where it comes from and where it is going. So is everyone who is born of the Spirit."

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, and detects the secrets [of the heart]. For, when I was among you, I cried, I spoke with a loud voice: Give heed to the bishop, and to the presbytery and deacons.

The Spirit comes to the saints [and] goes from the saints, so that they may be refreshed from time to time by the frequently recurring light of the return of him whom they are not capable of having always.

The wind blows where it wills. In the literal sense, the same words can be explained in two ways. In the first way, according to Chrysostom, spiritus is taken for the wind, as in Psalm 148 (v 8): "The winds of the storm that fulfill his word." According to this interpretation, he says four things about the wind.

Nicodemus answered him, "How can these things be?"

Jesus answered him, "Are you the teacher of Israel, and do not understand these things?

Indeed, he [Nicodemus] should have known what came from the Law and the Prophets: the cleansing with hyssop, the waters for ceremonial sprinkling, the baptisms for cleansing, and all the rest. If these had not been signified as types before the coming of the Son, our Lord would have been accusing Nicodemus falsely because of them.

By one Christ convicts all, that adorned with the name of teachers, and clothed with the mere repute of being learned in the law, they bear a mind full of ignorance, and unable to understand one of those things, which they ought not only to know, but also to be able to teach others.

And this is what follows: Jesus replied. First the Lord chides him for his slowness. Secondly, he answers his question (v 13). He chides him for his slowness, basing himself on three things. First, the condition of the person to whom he is speaking, when he says, You are a teacher in Israel. And here the Lord did not chide him to insult him.

Truly, truly, I tell you, we speak that which we know, and testify of that which we have seen, and you do not receive our witness.

"And none receiveth our witness." The expression "we know," He uses then either concerning Himself and His Father, or concerning Himself alone; and "no man receiveth," is the expression not of one displeased, but of one who declares a fact: for He said not, "What can be more senseless than you who receive not what is so exactly declared by us?" but displaying all gentleness, bo…

(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 show that the Father was in the Son, and the Son in the Father, and the Holy Ghost from both, proceeding indivisibly.

Secondly, he rebukes him for his slowness on account of the character of the person who is speaking. For it is tolerable if one does not acquiesce to the statements of an ignorant person; but it is reprehensible to reject the statements of a man who is wise and who possesses great authority.

If I told you earthly things and you do not believe, how will you believe if I tell you heavenly things?

The expression "earthly things," some say is here used of the wind; that is, "If I have given you an example from earthly things, and ye did not even so believe, how shall ye be able to learn sublimer things?" And wonder not if He here call Baptism an "earthly" thing, for He calls it so, either from its being performed on earth, or so naming it in comparison with that His own m…

"If I have told you earthly things, and you do not believe," that is, if I told you about regeneration accomplished in baptism and you did not accept it, but asked "how?" (He calls this birth "earthly" because it takes place on earth for the benefit of people living on earth; although by grace and dignity it is heavenly, we are baptized while on earth).

Thirdly, he rebukes him for his slowness because of the quality of the things under discussion. For it is not unusual when someone does not grasp difficult matters, but it is inexcusable not to grasp easy things. So he says, If I spoke of earthly things, and you did not believe, how will you believe if I tell you of heavenly things?

No one has ascended into heaven, but he who descended out of heaven, the Son of Man.

It is the Son, too, who ascends to the heights of heaven, [John 3:13] and also descends to the inner parts of the earth. [Ephesians 4:9]

For no man hath ascended up to heaven but He That came down from heaven the Son of man. For since the Word of God came down from heaven, He says that the son of man came down, refusing after the Incarnation to be divided into two persons, and not suffering certain to say that the Temple taken by reason of need of the Virgin is one Son, the Word again which appeared from God the…

Jesus replied. Here he answers the question. First, he lays down the causes of spiritual regeneration. Secondly, he explains what he says (3:16). Now there are two causes of spiritual regeneration, namely, the mystery of the incarnation of Christ, and his passion. So first, he treats of the incarnation; secondly, of the passion (3:14).

As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up,

Now, He suffered all these things for us; and He suffered them really, and not in appearance only, even as also He truly rose again.

After having spoken of the very great benefaction that had come to man by Baptism, He proceeds to mention another benefaction, which was the cause of this, and not inferior to it; namely, that by the Cross. As also Paul arguing with the Corinthians sets down these benefits together, when he says, "Was Paul crucified for you?

Here he mentions the mystery of the passion, in virtue of which baptism has its efficacy: "We who have been baptized into Christ Jesus, have been baptized into his death" (Rom 6:3). And with regard to this he does three things. First, he gives a symbol for the passion. Secondly, the manner of the passion. Thirdly, the fruit of the passion.

that whoever believes in him may have eternal life.

Seest thou the cause of the Crucifixion, and the salvation which is by it? Seest thou the relationship of the type to the reality?

"That everyone who believes in Him may not perish, but may have eternal life": in chapter 11: "He who believes in Me, even if he shall have died, shall live; and everyone who lives and believes in Me shall not die forever." He most fittingly describes the passion in relation to the figure, so that it may become more credible; and most fittingly did the figure precede, because,…

Now the fruit of Christ's passion is eternal life; hence he says, so that everyone who believes in him, performing good works, may not be lost, but have eternal life. And this fruit corresponds to the fruit of the symbolic serpent. For whoever looked upon the serpent of bronze was freed from poison and his life was preserved.

For God so loved the world, that he gave his one and only Son, that whoever believes in him should not perish, but have eternal life.

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." And again: "For God sent not His Son into the world to condemn the world, but that the world through Him might be saved.

He desireth to show openly herein, that He is God by Nature, since one must needs deem that He Who came forth from God the Father, is surely God also, not having the honour from without, as we have, but being in truth what He is believed to be.

Above, the Lord assigned as the cause of spiritual regeneration the coming down of the Son and the lifting up of the Son of Man; and he set forth its fruit, which is eternal life. But this fruit seemed unbelievable to men laboring under the necessity of dying. And so now the Lord explains this. First, he proves the greatness of the fruit from the greatness of God's love.

For God did not send his Son into the world to judge the world, but that the world should be saved through him.

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." Moreover, when John (the Baptist) was asked what he happened to know of Jesus, he said: "The Father loveth the Son, and hath given all things into His hand.

My argument, accordingly, good reader, holds sure that he never wrought for the punishment of man but for his benefit, and he himself elsewhere exclaims: For the Father hath not sent the Son to condemn the world, but that the world through him might be saved.

Here the Lord excludes an objection that might be made. For in the old law it was promised that the Lord would come to judge: "The Lord will come to judge" (Is 3:14). So someone might say that the Son of God had not come to give eternal life but in order to judge the world. The Lord rejects this. First, he shows that he has not come to judge. Secondly, he proves it (v 18).

He who believes in him is not judged. He who does not believe has been judged already, because he has not believed in the name of the one and only Son of God.

And to as many as continue in their love towards God, does He grant communion with Him. But communion with God is life and light, and the enjoyment of all the benefits which He has in store. But on as many as, according to their own choice, depart from God. He inflicts that separation from Himself which they have chosen of their own accord.

(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, but it is already given. For the Lord knows who are His; who are awaiting the crown, and who the fire. (de Pecc. mer. et Rem. l. 1. c.

Now he proves what he had said, as though by a process of elimination, in the following way: Whoever will be judged will be either a believer or an unbeliever. But I have not come to judge unbelievers, because they are already judged. Therefore, from the outset, God did not send his Son to judge the world. So first he shows that believers are not judged.

This is the judgment, that the light has come into the world, and men loved the darkness rather than the light; for their works were evil.

"Then I saw that wisdom excelleth folly, as much as light excelleth darkness." 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.

(in loc. c. 1) He calls Himself the light, whereof the Evangelist speaks, That was the true light; whereas sin He calls darkness.

Here the Lord explains his statement that unbelievers have an evident cause for their condemnation. First, he sets forth the sign which shows this. Secondly, the fittingness of this sign (v 20). In the sign he sets forth he does three things. First, he mentions the gift of God. Secondly, the perversity of mind in unbelievers. Thirdly, the cause of this perversity.

For everyone who does evil hates the light, and does not come to the light, lest his works would be exposed.

Yet he came not to judge or to enquire, but to pardon and remit transgressions, and to grant salvation through faith. How then fled they? Had He come and sat in His Judgment seat, what He said might have seemed reasonable; for he that is conscious to himself of evil deeds, is wont to fly his judge.

Morally too they love darkness rather than light, who when their preachers tell them their duty, assail them with calumny.

Then when he says, Everyone who practices evil hates the light, he shows the appropriateness of the sign he used. First, with respect to those who are evil. Secondly, with respect to the good. So he says: The reason why they did not love the light is that their works were evil. And this is plain because Everyone who practices evil hates the light.

But he who does the truth comes to the light, that his works may be revealed, that they have been done in God."

After these things, Jesus came with his disciples into the land of Judea. He stayed there with them, and baptized.

"After this," saith the Evangelist, "He went forth and His disciples into the land of Judaea, and there He tarried with them and baptized." At the feasts He went up to the City to set forth in the midst of them His doctrines, and the help of His miracles; but after the feasts were over, He often went to Jordan, because many ran together there.

By Judaea 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.

Above, the Lord gave us his teaching on spiritual regeneration in words, here he completes his teaching through action, by baptizing. First, two kinds of baptism are mentioned. Secondly, a question about their relationship is raised (v 25). As to the first, two things are done. Mention is first made of the baptism of Christ. Secondly, of the baptism of John.

John also was baptizing in Aenon near Salim, because there was much water there. They came, and were baptized.

"And why, when the disciples of Jesus were baptizing, did not John cease to do so? why did he continue to baptize, and that even until he was led to prison? for to say, 'John also was baptizing in Aenon'; and to add, 'John was not yet cast into prison,' was to declare that until that time he did not cease to baptize. But wherefore did he baptize until then?

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.

Then when he says, But John also was baptizing, the Evangelist presents the baptism of John. And in regard to this he does four things. First, he presents the person who is baptizing. Secondly, the place of the baptism. Thirdly, its fruit. Fourthly, the time. John is the person who is baptizing; so he says, John also was baptizing.

For John was not yet thrown into prison.

For it is evident that the three Evangelists recorded only the deeds done by the Savior for one year after the imprisonment of John the Baptist and indicated this in the beginning of their account.… They say, therefore, that the apostle John, being asked to do it for this reason, gave in his Gospel an account of the period that had been omitted by the earlier Evangelists and of…

Therefore Christ especially began to preach at the time when John was imprisoned, on account of the jealousy of the Baptist's disciples. I think that John's death was also permitted to happen very soon so that all the devotion of the people would transfer to Christ, and the people would not be divided in their thoughts about both John and Christ.

The time is indicated when he says, John had not yet been thrown into prison. He says this so that we may know that he began his narrative of Christ's life before the other Evangelists. For the others began their account only from the time of John's imprisonment.

There arose therefore a questioning on the part of John's disciples with a Jew about purification.

If any one should enquire, "And in what was the baptism of the disciples better than that of John?" we will reply, "in nothing"; both were alike without the gift of the Spirit, both parties alike had one reason for baptizing, and that was, to lead the baptized to Christ.

A dispute arose between John's disciples and a certain Jew concerning baptism. The Jew held the baptism of Christ's disciples to be superior, while John's disciples held the baptism of their teacher to be superior.

Then when he says, A controversy arose, he brings in the issue of the two baptisms. First, the issue is mentioned. Secondly, it is brought to John's attention (v 26). Thirdly, the issue is resolved. Because both John and Christ were baptizing, the disciples of John, out of zeal for their teacher, started a controversy over this.

They came to John, and said to him, "Rabbi, he who was with you beyond the Jordan, to whom you have testified, behold, the same baptizes, and everyone is coming to him."

John answered, "A man can receive nothing, unless it has been given him from heaven.

That we must boast in nothing, since nothing is our own. In the Gospel according to John: "No one can receive anything, except it were given him from heaven."387 Also in the first Epistle of Paul to the Corinthians: "For what hast thou that thou hast not received? But if thou hast received it, why boastest thou, as if thou hadst not received it?

A man can receive nothing, except it be given him from heaven. He says that there is nothing good in man, but must needs be wholly the gift of God, For it befits the creation to hear, What hast thou that thou didst not receive?

Here we have John's answer to the question presented to him by his disciples. Their question contained two points: a complaint about the office Christ took on, and so they said, he is here baptizing; and about Christ's increasing fame and reputation among the people, and so they said, all the people are flocking to him.

You yourselves bear me witness that I said, 'I am not the Messiah,' but, 'I have been sent before him.'

That Christ is the Bridegroom, having the Church as His bride, from which spiritual children were to be born. In Joel: "Blow with the trumpet in Sion; sanctify a fast, and call a healing; assemble the people, sanctify the Church, gather the elders, collect the little ones that suck the breast; let the Bridegroom go forth of His chamber, and the bride out of her closet." Also in…

He brings his disciples to the recollection of the words which they have already often heard, partly reproving them rightly, as steeped in forgetfulness of things profitable, and slumbering in respect to this so most dread doctrine, partly persuading them to remember the Divine Scripture, as having been nourished in zeal for the knowledge of these things; Whom it preaches as th…

Then follows the difference of their offices, when he says, You yourselves are witnesses. As if to say: From the testimony which I bore to him, you can know the office committed to me by Christ: for You yourselves are witnesses, i.e., you can testify, to the fact that I said: I am not the Christ—"He declared openly and did not deny" (above 1:20)—but the one sent before him, as…

He who has the bride is the bridegroom; but the friend of the bridegroom, who stands and hears him, rejoices greatly because of the bridegroom's voice. This, my joy, therefore is made full.

Now the shoes which the Father bids the servant give to the repentant son who has be-taken himself to Him, do not impede or drag to the earth (for the earthly tabernacle weighs down the anxious mind); but they are buoyant, and ascending, and waft to heaven, and serve as such a ladder and chariot as he requires who has turned his mind towards the Father.

"Whose sandal strap I am not worthy to untie." The custom among the ancients was that if someone did not wish to take as wife the one who was suited to him, he who came as bridegroom by right of kinship to her would untie his sandal. What then did Christ appear as among men, if not the bridegroom of holy Church?

He shows how John is related to his own office when he says: It is the groom who has the bride. First, he gives a simile. Secondly, he applies it to his own situation. With respect to the first he does two things. First, he gives a simile which applies to Christ; and secondly, to himself.

He must increase, but I must decrease.

"I must decrease," said the prophet John, and the Word of the Lord alone, in which the law terminates, "increase." Understand now for me the mystery of the truth, granting pardon if I shrink from advancing further in the treatment of it, by announcing this alone: "All things were made by Him, and without Him was not even one thing." Certainly He is called "the chief corner ston…

And he adds: "He must increase, but I must decrease." In this matter we must ask in what way Christ increased and in what way John decreased, unless it be that the people, seeing John's abstinence and observing that he was withdrawn from men, thought he was Christ; but seeing Christ eating with tax collectors and walking among sinners, they believed he was not Christ but a prop…

Then when he says, He must increase, and I must decrease, he answers their question as to their complaint about the increasing esteem given to Christ. First, he notes that such an increase is fitting. Secondly, he gives the reason for it (v 31).

He who comes from above is above all. He who is from the Earth belongs to the Earth, and speaks of the Earth. He who comes from heaven is above all.

What he has seen and heard, of that he testifies; and no one receives his witness.

He who has received his witness has set his seal to this, that God is true.

Wherefore the Father bestows on him the glory and honour that was due and meet, putting on him the best robe, the robe of immortality; and a ring, a royal signet and divine seal, — impress of consecration, signature of glory, pledge of testimony (for it is said, "He has set to his seal that God is true,") [John 3:33] and shoes, not those perishable ones which he has set his foo…

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.

But whoever accepts his testimony. Here he speaks of the obligation to believe, i.e., to submit oneself to divine truth. As to this he does four things. First, he presents the divine truth. Secondly, he speaks of the proclamation of the divine truth (v 34). Thirdly, of the ability to proclaim it (v 34b). Fourthly, he gives the reason for this ability (v 35).

For he whom God has sent speaks the words of God; for he gives the Spirit without measure.

Emaciation displeases not us; for it is not by weight that God bestows flesh, any more than He does "the Spirit by measure." More easily, it may be, through the "strait gate" of salvation will slenderer flesh enter; more speedily will lighter flesh rise; longer in the sepulchre will drier flesh retain its firmness.

"For He whom God hath sent speaketh the words of God." This, of course, he said of Christ, to distinguish himself from Christ. What then? Did not God send John himself? Did he not say himself, "I am sent before Him"? and, "He that sent me to baptize with water"? And is it not of John that it is said, "Behold, I send my messenger before Thee, and he shall prepare Thy way"?

Then immediately he adds a commendation of divine truth, saying, For the One whom God sends speaks the words of God. As if to say: He has given this as a sign, namely, that Christ, whose testimony he accepts, the One whom God sends speaks the words of God.

The Father loves the Son, and has given all things into his hand.

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," loves Him indeed from the beginning, and from the very first has handed all things over to Him.

Now hear further what follows: because He had said of the Son, "For God giveth not the Spirit by measure: the Father loveth the Son, and hath given all things into His hand," He added, "hath given all things into His hands," that thou mightest know also here with what distinction it is said, "The Father loveth the Son." And why? Does the Father not love John?

Christ also had the ability appropriate for declaring divine truth, because all things are in his power; hence he says, The Father loves the Son, and has put everything into his hands. This can refer to Christ both as man and as God, but in different ways.

One who believes in the Son has eternal life, but one who disobeys the Son won't see life, but the wrath of God remains on him."

He, therefore, that separates himself from such, and does not meet in the society where sacrifices are offered, and with "the Church of the first-born whose names are written in heaven," is a wolf in sheep's clothing, while he presents a mild outward appearance. Do ye, beloved, be careful to be subject to the bishop, and the presbyters and the deacons.

Carnal thought does not apprehend what I say: let it defer understanding, and begin by faith; let it hear what follows: "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." He has not said, The wrath of God cometh to him; but, "The wrath of God abideth on him." All that are born mortals…

Then when he says, Whoever believes in the Son has eternal life, he shows the fruit of faith. First, he sets forth the reward for faith. Secondly, the penalty for unbelief (v 36b). The reward for faith is beyond our comprehension, because it is eternal life. Hence he says, Whoever believes in the Son has eternal life. And this is shown from what has already been said.

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