John 3:1-6
1. Now there was a man of the Pharisees, called Nicodemus, a ruler
among the Jews. 2. He came to Jesus by night, and said to him, Rabbi, we
know that thou art a teacher come from God, for no man can do these signs
which thou doest, unless God be with him. 3. Jesus answered and said to
him, Verily, verily, I say to thee, Unless a man be born again, he cannot
see the kingdom of God. 4. Nicodemus saith to him, How can a man be born
when he is old? Can he enter again into his mother’s womb and be born?
5. Jesus answered, Verily, verily, I say to thee, Unless a man be: born
of water, and of the Spirit, he cannot enter into the kingdom of God. 6.
That which is born of flesh is flesh; and that which is born of the Spirit
is spirit.
1. Now there was a man of the Pharisees. In the person of Nicodemus
the Evangelist now exhibits to our view how vain and fleeting was the faith
of those who, having been excited by miracles, suddenly professed to be
the disciples of Christ. For since this man was of the order of the Pharisees,
and held the rank of a ruler in his nation, he must have been far more
excellent than others. The common people, for the most part, are light
and unsteady; but who would not have thought that he who had learning and
experience was also a wise and prudent man? Yet from Christ’s reply it
is evident, that nothing was farther from his design in coming than a desire
to learn the first principles of religion. If he who was a ruler among
men is less than a child, what ought we to think of the multitude at large?
Now though the design of the Evangelist was, to exhibit, as in a mirror,
how few there were in Jerusalem who were properly disposed to receive the
Gospel, yet, for other reasons, this narrative is highly useful to us;
and especially because it instructs us concerning the depraved nature of
mankind, what is the proper entrance into the school of Christ, and what
must be the commencement of our training to make progress in the heavenly
doctrine. For the sum of Christ’s discourse is, that, in order that we
may be his true disciples, we must become new men. But, before proceeding
farther, we must ascertain from the circumstances which are here detailed
by the Evangelist, what were the obstacles which prevented Nicodemus from
giving himself unreservedly to Christ.
Of the Pharisees. This designation was, no doubt, regarded by
his countrymen as honorable to Nicodemus; but it is not for the sake of
honor that it is given to him by the Evangelist, who, on the contrary,
draws our attention to it as having prevented him from coming freely and
cheerfully to Christ. Hence we are reminded that they who occupy a lofty
station in the world are, for the most part, entangled by very dangerous
snares; nay, we see many of them held so firmly bound, that not even the
slightest wish or prayer arises from them towards heaven throughout their
whole life. Why they were called Pharisees we have elsewhere explained;
for they boasted of being the only expounders of the Law, as if they were
in possession, of the marrow and hidden meaning of Scripture; and for that
reason they called themselves _ycwrp (Perushim.) Though the Essenes led
a more austere life, which gained them a high reputation for holiness;
yet because, like hermits, they forsook the ordinary life and custom of
men, the sect of the Pharisees was on that account held in higher estimation.
Besides, the Evangelist mentions not only that Nicodemus was of the order
of the Pharisees, but that he was one of the rulers of his nation.
2. He came to Jesus by night. From the circumstance of his coming
by night we infer that his timidity was excessive; for his eyes were dazzled,
as it were, by the splendor of his own greatness and reputation. Perhaps
too he was hindered by shame, for ambitious men think that their reputation
is utterly ruined, if they have once descended from the dignity of teachers
to the rank of scholars; and he was unquestionably puffed up with a foolish
opinion of his knowledge. In short, as he had a high opinion of himself,
he was unwilling to lose any part of his elevation. And yet there appears
in him some seed of piety; for hearing that a Prophet of God had appeared,
he does not despise or spurn the doctrine which has been brought from heaven,
and is moved by some desire to obtain it, — a desire which sprung from
nothing else than fear and reverence for God. Many are tickled by an idle
curiosity to inquire eagerly about any thing that is new, but there is
no reason to doubt that it was religious principle and conscientious feeling
that excited in Nicodemus the desire to gain a more intimate knowledge
of the doctrine of Christ. And although that seed remained long concealed
and apparently dead, yet after the death of Christ it yielded fruit, such
as no man would ever have expected, (John 19:39.)
Rabbi, we know. The meaning of these words is, “Master, we know
that thou art come to be a teacher.” But as learned men, at that time,
were generally called Masters, Nicodemus first salutes Christ according
to custom, and gives him the ordinary designation, Rabbi, (which means
Master,) and afterwards declares that he was sent by God to perform the
office of a Master. And on this principle depends all the authority of
the teachers in the Church; for as it is only from the word of God that
we must learn wisdom, we ought not to listen to any other persons than
those by whose mouth God speaks. And it ought to be observed, that though
religion was greatly corrupted and almost destroyed among the Jews, still
they always held this principle, that no man was a lawful teacher, unless
he had been sent by God. But as there are none who more haughtily and more
daringly boast of having been sent by God than the false prophets do, we
need discernment in this case for trying the spirits. Accordingly Nicodemus
adds:
For no man can do the signs which thou doest, unless God be with
him. It is evident, he says, that Christ has been sent by God, because
God displays his power in him so illustriously, that it cannot be denied
that God is with him. He takes for granted that God is not accustomed to
work but by his ministers, so as to seal the office which he has entrusted
to them. And he had good grounds for thinking so, because God always intended
that miracles should be seals of his doctrine. Justly therefore does he
make God the sole Author of miracles, when he says that no man can do these
signs, unless God be with him; for what he says amounts to a declaration
that miracles are not performed by the arm of man, but that the power of
God reigns, and is illustriously displayed in them. In a word, as miracles
have a twofold advantage, to prepare the mind for faith, and, when it has
been formed by the word, to confirm it still more, Nicodemus had profited
aright in the former part, because by miracles he recognizes Christ as
a true prophet of God.
Yet his argument appears not to be conclusive; for since the false prophets
deceive the ignorant by their impostures as fully as if they had proved
by true signs that they are the ministers of God, what difference will
there be between truth and falsehood, if faith depends on miracles? Nay,
Moses expressly says that God employs this method to try if we love him,
(Deuteronomy 13:3.) We know also, the warning of Christ, (Matthew 24:14,)
and of Paul, (2 Thessalonians 2:9,) that believers ought to beware of lying
signs, by which Anti-Christ dazzles the eyes of many. I answer, God may
justly permit this to be done, that those who deserve it may be deceived
by the enchantments of Satan. But I say that this does not hinder the elect
from perceiving in miracles the power of God, which is to them an undoubted
confirmation of true and sound doctrine. Thus, Paul boasts that his apostleship
was confirmed by signs, and wonders, and mighty deeds, (2 Corinthians 12:12.)
To whatever extent Satan may, like an ape, counterfeit the works of God
in the dark, yet when the eyes are opened and the light of spiritual wisdom
shines, miracles are a sufficiently powerful attestation of the presence
of God, as Nicodemus here declares it to be.
3. Verily, verily, I say to thee. The word Verily (ajmh<n)
is twice repeated, and this is done for the purpose of arousing him to
more earnest attention. For when he was about to speak of the most important
and weighty of all subjects, he found it necessary to awaken the attention
of Nicodemus, who might otherwise have passed by this whole discourse in
a light or careless manner. Such, then, is the design of the double affirmation.
Though this discourse appears to be far-fetched and almost inappropriate,
yet it was with the utmost propriety that Christ opened his discourse in
this manner. For as it is useless to sow seed in a field which has not
been prepared by the labors of the husbandman, so it is to no purpose to
scatter the doctrine of the Gospel, if the mind has not been previously
subdued and duly prepared for docility and obedience. Christ saw that the
mind of Nicodemus was filled with many thorns, choked by many noxious herbs,
so that there was scarcely any room for spiritual doctrine. This exhortation,
therefore, resembled a ploughing to purify him, that nothing might prevent
him from profiting by the doctrine. Let us, therefore, remember that this
was spoken to one individual, in such a manner that the Son of God addresses
all of us daily in the same language. For which of us will say that he
is so free from sinful affections that he does not need such a purification?
If, therefore, we wish to make good and useful progress in the school of
Christ, let us learn to begin at this point.
Unless a man be born again. That is, So long as thou art destitute
of that which is of the highest importance in the kingdom of God, I care
little about your calling me Master; for the first entrance into the kingdom
of God is, to become a new man. But as this is a remarkable passage, it
will be proper to survey every part of it minutely.
To SEE the kingdom of God is of the same meaning as to enter into the
kingdom of God, as we shall immediately perceive from the context. But
they are mistaken who suppose that the kingdom of God means Heaven; for
it rather means the spiritual life, which is begun by faith in this world,
and gradually increases every day according to the continued progress of
faith. So the meaning is, that no man can be truly united to the Church,
so as to be reckoned among the children of God, until he has been previously
renewed. This expression shows briefly what is the beginning of Christianity,
and at the same time teaches us, that we are born exiles and utterly alienated
from the kingdom of God, and that there is a perpetual state of variance
between God and us, until he makes us altogether different by our being
born again; for the statement is general, and comprehends the whole human
race. If Christ had said to one person, or to a few individuals, that they
could not enter into heaven, unless they had been previously born again,
we might have supposed that it was only certain characters that were pointed
out, but he speaks of all without exception; for the language is unlimited,
and is of the same import with such universal terms as these: Whosoever
shall not be born again cannot enter into the kingdom of God.
By the phrase born again is expressed not the correction of one part,
but the renovation of the whole nature. Hence it follows, that there is
nothing in us that is not sinful; for if reformation is necessary in the
whole and in each part, corruption must have been spread throughout. On
this point we shall soon have occasion to speak more largely. Erasmus,
adopting the opinion of Cyril, has improperly translated the adverb a]nwqen,
from above, and renders the clause thus: unless a man be born from above.
The Greek word, I own, is ambiguous; but we know that Christ conversed
with Nicodemus in the Hebrew language. There would then have been no room
for the ambiguity which occasioned the mistake of Nicodemus and led him
into childish scruples about a second birth of the flesh. He therefore
understood Christ to have said nothing else than that a man must be born
again, before he is admitted into the kingdom of God.
4. How can a man be born when he is old? Though the form of expression
which Christ employed was not contained in the Law and the prophets, yet
as renewal is frequently mentioned in Scripture, and is one of the first
principles of faith, it is evident how imperfectly skilled the Scribes
at that time were in the reading of the Scriptures. It certainly was not
one man only who was to blame for not knowing what was meant by the grace
of regeneration; but as almost all devoted their attention to useless subtleties,
what was of chief importance in the doctrine of piety was disregarded.
Popery exhibits to us, at the present day, an instance of the same kind
in her Theologians. For while they weary out their whole life with profound
speculations, as to all that strictly relates to the worship of God, to
the confident hope of our salvation, or to the exercises of religion, they
know no more on these subjects than a cobbler or a cowherd knows about
the course of the stars; and, what is more, taking delight in foreign mysteries,
they openly despise the true doctrine of Scripture as unworthy of the elevated
rank which belongs to them as teachers. We need not wonder, therefore,
to find here that Nicodemus stumbles at a straw; for it is a just vengeance
of God, that they who think themselves the highest and most excellent teachers,
and in whose estimation the ordinary simplicity of doctrine is vile and
despicable, stand amazed at small matters.
5. Unless a man be born of water. This passage has been explained
in various ways. Some have thought that the two parts of regeneration are
distinctly pointed out, and that by the word Water is denoted the renunciation
of the old man, while by the Spirit they have understood the new life.
Others think that there is an implied contrast, as if Christ intended to
contrast Water and Spirit, which are pure and liquid elements, with the
earthly and gross nature of man. Thus they view the language as allegorical,
and suppose Christ to have taught that we ought to lay aside the heavy
and ponderous mass of the flesh, and to become like water and air, that
we may move upwards, or, at least, may not be so much weighed down to the
earth. But both opinions appear to me to be at variance with the meaning
of Christ.
Chrysostom, with whom the greater part of expounders agree, makes the
word Water refer to baptism. The meaning would then be, that by baptism
we enter into the kingdom of God, because in baptism we are regenerated
by the Spirit of God. Hence arose the belief of the absolute necessity
of baptism, in order to the hope of eternal life. But though we were to
admit that Christ here speaks of baptism, yet we ought not to press his
words so closely as to imagine that he confines salvation to the outward
sign; but, on the contrary, he connects the Water with the Spirit, because
under that visible symbol he attests and seals that newness of life which
God alone produces in us by his Spirit. It is true that, by neglecting
baptism, we are excluded from salvation; and in this sense I acknowledge
that it is necessary; but it is absurd to speak of the hope of salvation
as confined to the sign. So far as relates to this passage, I cannot bring
myself to believe that Christ speaks of baptism; for it would have been
inappropriate.
We must always keep in remembrance the design of Christ, which we have
already explained; namely, that he intended to exhort Nicodemus to newness
of life, because he was not capable of receiving the Gospel, until he began
to be a new man. It is, therefore, a simple statement, that we must be
born again, in order that we may be the children of God, and that the Holy
Spirit is the Author of this second birth. For while Nicodemus was dreaming
of the regeneration (paliggenesi>a) or transmigration taught by Pythagoras,
who imagined that souls, after the death of their bodies, passed into other
bodies, Christ, in order to cure him of this error, added, by way of explanation,
that it is not in a natural way that men are born a second time, and that
it is not necessary for them to be clothed with a new body, but that they
are born when they are renewed in mind and heart by the grace of the Spirit.
Accordingly, he employed the words Spirit and water to mean the same
thing, and this ought not to be regarded as a harsh or forced interpretation;
for it is a frequent and common way of speaking in Scripture, when the
Spirit is mentioned, to add the word Water or Fire, expressing his power.
We sometimes meet with the statement, that it is Christ who baptizeth with
the Holy Ghost and with fire, (Matthew 3:11; Luke 3:16,) where fire means
nothing different from the Spirit, but only shows what is his efficacy
in us. As to the word water being placed first, it is of little consequence;
or rather, this mode of speaking flows more naturally than the other, because
the metaphor is followed by a plain and direct statement, as if Christ
had said that no man is a son of God until he has been renewed by water,
and that this water is the Spirit who cleanseth us anew and who, by spreading
his energy over us, imparts to us the rigor of the heavenly life, though
by nature we are utterly dry. And most properly does Christ, in order to
reprove Nicodemus for his ignorance, employ a form of expression which
is common in Scripture; for Nicodemus ought at length to have acknowledged,
that what Christ had said was taken from the ordinary doctrine of the Prophets.
By water, therefore, is meant nothing more than the inward purification
and invigoration which is produced by the Holy Spirit. Besides, it is not
unusual to employ the word and instead of that is, when the latter clause
is intended to explain the former. And the view which I have taken is supported
by what follows; for when Christ immediately proceeds to assign the reason
why we must be born again, without mentioning the water, he shows that
the newness of life which he requires is produced by the Spirit alone;
whence it follows, that water must not be separated from the Spirit.
6. That which is born of the flesh. By reasoning from contraries,
he argues that the kingdom of God is shut against us, unless an entrance
be opened to us by a new birth, (paliggenesi>a.) For he takes for granted,
that we cannot enter into the kingdom of God unless we are spiritual. But
we bring nothing from the womb but a carnal nature. Therefore it follows,
that we are naturally banished from the kingdom of God, and, having been
deprived of the heavenly life, remain under the yoke of death. Besides,
when Christ argues here, that men must be born again, because they are
only flesh, he undoubtedly comprehends all mankind under the term flesh.
By the flesh, therefore, is meant in this place not the body, but the soul
also, and consequently every part of it. When the Popish divines restrict
the word to that part which they call sensual, they do so in utter ignorance
of its meaning; for Christ must in that case have used an inconclusive
argument, that we need a second birth, because part of us is corrupt. But
if the flesh is contrasted with the Spirit, as a corrupt thing is contrasted
with what is uncorrupted, a crooked thing with what is straight, a polluted
thing with what is holy, a contaminated thing with what is pure, we may
readily conclude that the whole nature of man is condemned by a single
word. Christ therefore declares that our understanding and reason is corrupted,
because it is carnal, and that all the affections of the heart are wicked
and reprobate, because they too are carnal.
But here it may be objected, that since the soul is not begotten by
human generation, we are not born of the flesh, as to the chief part of
our nature. This led many persons to imagine that not only our bodies,
but our souls also, descend to us from our parents; for they thought it
absurd that original sin, which has its peculiar habitation in the soul,
should be conveyed from one man to all his posterity, unless all our souls
proceeded from his soul as their source. And certainly, at first sight,
the words of Christ appear to convey the idea, that we are flesh, because
we are born of flesh. I answer, so far as relates to the words of Christ,
they mean nothing else than that we are all carnal when we are born; and
that as we come into this world mortal men, our nature relishes nothing
but what is flesh. He simply distinguishes here between nature and the
supernatural gift; for the corruption of all mankind in the person of Adam
alone did not proceed from generation, but from the appointment of God,
who in one man had adorned us all, and who has in him also deprived us
of his gifts. Instead of saying, therefore, that each of us draws vice
and corruption from his parents, it would be more correct to say that we
are all alike corrupted in Adam alone, because immediately after his revolt
God took away from human nature what He had bestowed upon it.
Here another question arises; for it is certain that in this degenerate
and corrupted nature some remnant of the gifts of God still lingers; and
hence it follows that we are not in every respect corrupted. The reply
is easy. The gifts which God hath left to us since the fall, if they are
judged by themselves, are indeed worthy of praise; but as the contagion
of wickedness is spread through every part, there will be found in us nothing
that is pure and free from every defilement. That we naturally possess
some knowledge of God, that some distinction between good and evil is engraven
on our conscience, that our faculties are sufficient for the maintenance
of the present life, that — in short — we are in so many ways superior
to the brute beasts, that is excellent in itself, so far as it proceeds
from God; but in us all these things are completely polluted, in the same
manner as the wine which has been wholly infected and corrupted by the
offensive taste of the vessel loses the pleasantness of its good flavor,
and acquires a bitter and pernicious taste. For such knowledge of God as
now remains in men is nothing else than a frightful source of idolatry
and of all superstitions; the judgment exercised in choosing and distinguishing
things is partly blind and foolish, partly imperfect and confused; all
the industry that we possess flows into vanity and trifles; and the will
itself, with furious impetuosity, rushes headlong to what is evil. Thus
in the whole of our nature there remains not a drop of uprightness. Hence
it is evident that we must be formed by the second birth, that we may be
fitted for the kingdom of God; and the meaning of Christ’s words is, that
as a man is born only carnal from the womb of his mother; he must be formed
anew by the Spirit, that he may begin to be spiritual.
The word Spirit is used here in two senses, namely, for grace, and the
effect of grace. For in the first place, Christ informs us that the Spirit
of God is the only Author of a pure and upright nature, and afterwards
he states, that we are spiritual, because we have been renewed by his power.
John 3:7-12
7. Wonder not that I said to thee, You must be born again. 8. The
wind bloweth where it pleaseth, and thou hearest its voice; but knowest
not whence it cometh, nor whither it goeth: so is every one that is born
of the Spirit. 9. Nicodemus answered, and said to him, How can these things
be? 10. Jesus answered, and said to him, Thou art a teacher of Israel,
and knowest you not these things? 11. Verily, verily, I say to thee, We
speak what we know, and testify what we have seen; and you receive not
our testimony. 12. If ‘I have told you earthly things, and you believe
not, how shall you believe if I tell you heavenly things?
7. Wonder not. This passage has been tortured by commentators
in various ways. Some think that Christ reproves the gross ignorance of
Nicodemus and other persons of the same class, by saying that it is not
wonderful, if they do not comprehend that heavenly mystery of regeneration,
since even in the order of nature they do not perceive the reason of those
things which fall under the cognizance of the senses. Others contrive a
meaning which, though ingenious, is too much forced: that, “as the wind
blows freely, so by the regeneration of the Spirit we are set at liberty,
and, having been freed from the yoke of sin, run voluntarily to God. Equally
removed from Christ’s meaning is the exposition given by Augustine, that
the Spirit of God exerts his power according to his own pleasure. A better
view is given by Chrysostom and Cyril, who say that the comparison is taken
from the wind, and apply it thus to the present passage: though its power
be felt, we know not its source and cause.” While I do not differ greatly
from their opinion, I shall endeavor to explain the meaning of Christ with
greater clearness and certainty.
I hold by this principle, that Christ borrows a comparison from the
order of nature. Nicodemus reckoned that what he had heard about regeneration
and a new life was incredible, because the manner of this regeneration
exceeded his capacity. To prevent him from entertaining any scruple of
this sort, Christ shows that even in the bodily life there is displayed
an amazing power of God, the reason of which is concealed. For all draw
from the air their vital breath; we perceive the agitation of the air,
but know not whence it comes to us or whither it departs. If in this frail
and transitory life God acts so powerfully that we are constrained to admire
his power, what folly is it to attempt to measure by the perception of
our own mind his secret work in the heavenly and supernatural life, so
as to believe no more than what we see? Thus Paul, when he breaks out into
indignation against those who reject the doctrine of the resurrection,
on the ground of its being impossible that the body which is now subject
to putrefaction, after having been reduced to dust and to nothing, should
be clothed with a blessed immortality, reproaches them for stupidity in
not considering that a similar display of the power of God may be seen
in a grain of wheat; for the seed does not spring until it; has been putrefied,
(1 Corinthians 15:36, 37.) This is the astonishing wisdom of which David
exclaims,
O Lord, how manifold are thy works! in wisdom hast thou made them all,
(Psalm 104:24)
They are therefore excessively stupid who, having been warned by the
common order of nature, do not rise higher, so as to acknowledge that the
hand of God is far more powerful in the spiritual kingdom of Christ. When
Christ says to Nicodemus that he ought not to wonder, we must not understand
it in such a manner as if he intended that we should despise a work of
God, which is so illustrious, and which is worthy of the highest admiration;
but he means that we ought not to wonder with that kind of admiration which
hinders our faith. For many reject as fabulous what they think too lofty
and difficult. In a word, let us not doubt that by the Spirit of God we
are formed again and made new men, though his manner of doing this be concealed
from us.
8. The wind bloweth where it pleaseth. Not that, strictly speaking,
there is will in the blowing, but because the agitation is free, and uncertain,
and variable; for the air is carried sometimes in one direction and sometimes
in another. How this applies to the case in hand; for if it flowed in a
uniform motion like water, it would be less miraculous.
So is every one that is born of the Spirit. Christ means that
the movement and operation of the Spirit of God is not less perceptible
in the renewal of man than the motion of the air in this earthly and outward
life, but that the manner of it is concealed; and that, therefore, we are
ungrateful and malicious, if we do not adore the inconceivable power of
God in the heavenly life, of which we behold so striking an exhibition
in this world, and if we ascribe to him less in restoring the salvation
of our soul than in upholding the bodily frame. The application will be
somewhat more evident, if you turn the sentence in this manner: Such is
the power and efficacy of the Holy Spirit in the renewed man.
9. How can these things be? We see what is the chief obstacle
in the way of Nicodemus. Every thing that he hears appears monstrous, because
he does not understand the manner of it; so that there is no greater obstacle
to us than our own pride; that is, we always wish to be wise beyond what
is proper, and therefore we reject with diabolical pride every thing that
is not explained to our reason; as if it were proper to limit the infinite
power of God to our poor capacity. We are, indeed, permitted, to a certain
extent, to inquire into the manner and reason of the works of God, provided
that we do so with sobriety and reverence; but Nicodemus rejects it as
a fable, on this ground, that he does not believe it to be possible. On
this subject we shall treat more fully under the Sixth Chapter.
10. Thou art a teacher of Israel. As Christ sees that he is spending
his time and pains to no purpose in teaching so proud a man, he begins
to reprove him sharply. And certainly such persons will never make any
progress, until the wicked confidence, with which they are puffed up, be
removed. This is, very properly, placed first in order; for in the very
matter in which he chiefly plumes himself on his acuteness and sagacity,
Christ censures his ignorance. He thought, that not to admit a thing to
be possible would be considered a proof of gravity and intelligence, because
that man is accounted. foolishly credulous who assents to what is told
him by another, before he has fully inquired into the reason. But still
Nicodemus, with all his magisterial haughtiness, exposes himself to ridicule
by more than childish hesitation about the first principles. Such hesitation,
certainly, is base and shameful. For what religion have we, what knowledge
of God, what rule of living well, what hope of eternal life, if we do not
believe that man is renewed by the Spirit of God? There is an emphasis,
therefore, in the word these; for since Scripture frequently repeats this
part of doctrine, it ought not to be unknown even to the lowest class of
beginners. It is utterly beyond endurance that any man should be ignorant
and unskilled in it, who professes to be a teacher in the Church of God.
11. We speak what we know. Some refer this to Christ and John
the Baptist; others say that the plural number is used instead of the singular.
For my own part, I have no doubt that Christ mentions himself in connection
with all the prophets of God, and speaks generally in the person of all.
Philosophers and other vain-glorious teachers frequently bring forward
trifles which they have themselves invented; but Christ claims it as peculiar
to himself and all the servants of God, that they deliver no doctrine but
what is certain. For God does not send ministers to prattle about things
that are unknown or doubtful, but trains them in his school, that what
they have learned from himself they may afterwards deliver to others. Again,
as Christ, by this testimony, recommends to us the certainty of his doctrine,
so he enjoins on all his ministers a law of modesty, not to put forward
their own dreams or conjectures — not to preach human inventions, which
have no solidity in theme but to render a faithful and pure testimony to
God. Let every man, therefore, see what the Lord has revealed to him, that
no man may go beyond the bounds of his faith; and, lastly, that no man
may allow himself to speak any thing but what he has heard from the Lord.
It ought to be observed, likewise, that Christ here confirms his doctrine
by an oath, that it may have full authority over us.
You receive not our testimony. This is added, that the Gospel
may lose nothing on account of the ingratitude of men. For since few persons
are to be found who exercise faith in the truth of God, and since the truth
is everywhere rejected by the world, we ought to defend it against contempt,
that its majesty may not be held in less estimation, because the whole
world despises it, and obscures it by impiety. Now though the meaning of
the words be simple and one, still we must draw from this passage a twofold
doctrine. The first is, that our faith in the Gospel may not be weakened,
if it have few disciples on the earth; as if Christ had said, Though you
do not receive my doctrine, it remains nevertheless certain and durable;
for the unbelief of men will never prevent God from remaining always true.
The other is, that they who, in the present day, disbelieve the Gospel,
will not escape with impunity, since the truth of God is holy and sacred.
We ought to be fortified with this shield, that we may persevere in obedience
to the Gospel in opposition to the obstinacy of men. True indeed, we must
hold by this principle, that our faith be founded on God. But when we have
God as our security, we ought, like persons elevated above the heavens,
boldly to tread the whole world under our feet, or regard it with lofty
disdain, rather than allow the unbelief of any persons whatever to fill
us with alarm. As to the complaint which Christ makes, that his testimony
is not received, we learn from it, that the word of God has, in all ages,
been distinguished by this peculiar feature, that they who believed it
were few; for the expression — you receive not — belongs to the greater
number, and almost to the whole body of the people. There is no reason,
therefore, that we should now be discouraged, if the number of those who
believe be small.
12. If I have told you earthly things. Christ concludes that
it ought to be laid to the charge of Nicodemus and others, if they do not
make progress in the doctrine of the Gospel; for he shows that the blame
does not lie with him, that all are not properly instructed, since he comes
down even to the earth, that he may raise us to heaven. It is too common
a fault that men desire to be taught in an ingenious and witty style. Hence,
the greater part of men are so delighted with lofty and abstruse speculations.
Hence, too, many hold the Gospel in less estimation, because they do not
find in it high-sounding words to fill their ears, and on this account
do not deign to bestow their attention on a doctrine so low and mean. But
it shows an extraordinary degree of wickedness, that we yield less reverence
to God speaking to us, because he condescends to our ignorance; and, therefore,
when God prattles to us in Scripture in a rough and popular style, let
us know that this is done on account of the love which he bears to us.
Whoever exclaims that he is offended by such meanness of language, or pleads
it as an excuse for not subjecting himself to the word of God, speaks falsely;
for he who cannot endure to embrace God, when he approaches to him, will
still less fly to meet him above the clouds.
Earthly things. Some explain this to mean the elements of spiritual
doctrine; for self-denial may be said to be the commencement of piety.
But I rather agree with those who refer it to the form of instruction;
for, though the whole of Christ’s discourse was heavenly, yet he spoke
in a manner so familiar, that the style itself had some appearance of being
earthly. Besides, these words must not be viewed as referring exclusively
to a single sermon; for Christ’s ordinary method of teaching — that is,
a popular simplicity of style — is here contrasted with the pompous and
high-sounding phrases to which ambitious men are too strongly addicted.
John 3:13-15
13. And no one hath ascended to heaven but he who came down from
heaven, the Son of man who is in heaven. 14. And as Moses lifted up the
serpent in the wilderness, so must the Son of man be lifted up; 15. That
whosoever believeth in him may not perish, but have eternal life.
13. No one hath ascended to heaven. He again exhorts Nicodemus not to
trust to himself and his own sagacity, because no mortal man can, by his
own unaided powers, enter into heaven, but only he who goes thither under
the guidance of the Son of God. For to ascend to heaven means here, “to
have a pure knowledge of the mysteries of God, and the light of spiritual
understanding.” For Christ gives here the same instruction which is given
by Paul, when he declares that
the sensual man does not comprehend the things which are of God, (1
Corinthians 2:16;)
and, therefore, he excludes from divine things all the acuteness of
the human understanding, for it is far below God.
But we must attend to the words, that Christ alone, who is heavenly,
ascends to heaven, but that the entrance is closed against all others.
For, in the former clause, he humbles us, when he excludes the whole world
from heaven. Paul enjoins
those who are desirous to be wise with God to be fools with themselves,
(1 Corinthians 3:18.)
There is nothing which we do with greater reluctance. For this purpose
we ought to remember, that all our senses fail and give way when we come
to God; but, after having shut us out from heaven, Christ quickly proposes
a remedy, when he adds, that what was denied to all others is granted to
the Son of God. And this too is the reason why he calls himself the Son
of man, that we may not doubt that we have an entrance into heaven in common
with him who clothed himself with our flesh, that he might make us partakers
of all blessings. Since, therefore, he is the Father’s only Counselor,
(Isaiah 9:6,) he admits us into those secrets which otherwise would have
remained in concealment.
Who is in heaven. It may be thought absurd to say that he is
in heaven, while he still dwells on the earth. If it be replied, that this
is true in regard to his Divine nature, the mode of expression means something
else, namely, that while he was man, he was in heaven. It might be said
that no mention is here made of any place, but that Christ is only distinguished
from others, in regard to his condition, because he is the heir of the
kingdom of God, from which the whole human race is banished; but, as it
very frequently happens, on account of the unity of the Person of Christ,
that what properly belongs to one nature is applied to another, we ought
not to seek any other solution. Christ, therefore, who is in heaven, hath
clothed himself with our flesh, that, by stretching out his brotherly hand
to us, he may raise us to heaven along with him.
14. And as Moses lifted up the serpent. He explains more clearly
why he said that it is he alone to whom heaven is opened; namely, that
he brings to heaven all who are only willing to follow him as their guide;
for he testifies that he will be openly and publicly manifested to all,
that he may diffuse his power over men of every class. To be lifted up
means to be placed in a lofty and elevated situation, so as to be exhibited
to the view of all. This was done by the preaching of the Gospel; for the
explanation of it which some give, as referring to the cross, neither agrees
with the context nor is applicable to the present subject. The simple meaning
of the words therefore is, that, by the preaching of the Gospel, Christ
was to be raised on high, like a standard to which the eyes of all would
be directed, as Isaiah had foretold, (Isaiah 2:2.) As a type of this lifting
up, he refers to the brazen serpent, which was erected by Moses, the sight
of which was a salutary remedy to those who had been wounded by the deadly
bite of serpents. The history of that transaction is well known, and is
detailed in Numbers 21:9. Christ introduces it in this passage, in order
to show that he must be placed before the eyes of all by the doctrine of
the Gospel, that all who look at him by faith may obtain salvation. Hence
it ought to be inferred that Christ is clearly exhibited to us in the Gospel,
in order that no man may complain of obscurity; and that this manifestation
is common to all, and that faith has its own look, by which it perceives
him as present; as Paul tells us that a lively portrait of Christ with
his cross is exhibited, when he is truly preached, (Galatians 3:1.)
The metaphor is not inappropriate or far-fetched. As it was only the
outward appearance of a serpent, but contained nothing within that was
pestilential or venomous, so Christ clothed himself with the form of sinful
flesh, which yet was pure and free from all sin, that he might cure in
us the deadly wound of sin. It was not in vain that, when the Jews were
wounded by serpents, the Lord formerly prepared this kind of antidote;
and it tended to confirm the discourse which Christ delivered. For when
he saw that he was despised as a mean and unknown person, he could produce
nothing more appropriate than the lifting up of the serpent, to tell them,
that they ought not to think it strange, if, contrary to the expectation
of men, he were lifted up on high from the very lowest condition, because
this had already been shadowed out under the Law by the type of the serpent.
A question now arises: Does Christ compare himself to the serpent, because
there is some resemblance; or, does he pronounce it to have been a sacrament,
as the Manna was? For though the Manna was bodily food, intended for present
use, yet Paul testifies that it was a spiritual mystery, (1 Corinthians
10:3.) I am led to think that this was also the case with the brazen serpent,
both by this passage, and the fact of its being preserved for the future,
until the superstition of the people had converted it into an idol, (2
Kings 18:4.) If any one form a different opinion, I do not debate the point
with him.
