1 And there was a man of the Pharisees, named Nicodemus, a ruler of the Jews.
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VERS. 1.-- *And there was a man,* etc. This man was one of those who had believed through the signs. *Nicodemus by name.* Nicodemus, the victory of the people, or the victor of the people, bearing the figure of all those who, from the Jewish people believing in Christ, overcome the world through faith.
2 This 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.
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VERS. 2.-- *He came,* etc. Night signifies the letter of the law, or the ignorance of the heart, or fear. And perhaps he came by night because, as a master in Israel, he would blush to speak openly, or from dread of the Jews. Because he had prudently noted the manifest signs, he asks more fully after the mysteries of faith; and therefore he deserved to be taught concerning the deity of Christ and his twofold nativity, concerning the passion, the resurrection and the ascension, concerning the second generation and the entry into the kingdom of heaven, and concerning many other things.
3 Jesus answered and said to him: Amen, amen, I say to thee, unless a man be born again, he cannot see the kingdom of God.
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VERS. 3.-- *Amen, amen I say.* To one who does not ask he expounds the second nativity, lest Nicodemus should believe that faith alone, on account of which, the signs being seen, he had believed in Jesus, suffices for salvation without the power of spiritual regeneration and without the sacraments. Also, because Nicodemus understood him to be a mere man, like John the Baptist or any one of the prophets, therefore Jesus began to instruct him concerning the second regeneration, by which he understands him to be the Son of God, and himself able to be made a son of God. The second nativity of which Jesus teaches is spiritual, which is of God and the Church unto life; but that man is minded only of the carnal, which is of Adam and Eve unto death. But as he says that the carnal cannot be repeated, so neither can the spiritual, by whomsoever it is performed, be repeated. For they are born of the seed of the true Abraham, whether through the free woman or through the handmaid. *Unless a man.* The visible sacrament of water is necessary for the washing of the visible body, as the doctrine of invisible faith is necessary also for the sanctification of the invisible soul. *Shall have been born again.* That is, if thou hast not been born from above, and hast not received the certainty of the doctrines, thou wanderest somewhere outside and art far from the kingdom of heaven; showing and pointing to himself here, since it is not only this that is seen, but there is need of other eyes for the seeing of God.
4 Nicodemus 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?
5 Jesus 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.
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VERS. 5.-- *Of water.* Of water, the visible sacrament, and of the Spirit, the invisible understanding: so that a man may visibly receive the symbol of baptism, and may bring to completion the spiritual understanding of that same symbol. Or: of visible water and of the Holy Spirit.
6 That which is born of the flesh is flesh: and that which is born of the Spirit is spirit.
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VERS. 6.-- *That which is born.* He distinguishes this spiritual nativity from the carnal, saying: *That which is born. Of the flesh.* That is, that which is from the first man by the succession of the flesh is carnal. By the name of flesh he signifies not only the flesh, but the whole carnal man. So, on the contrary, the whole spiritual man, in soul and body, is called spirit. *And that which,* etc. By the word and by the sacrament the Spirit is invisibly present, whereby he who is born of Adam unto death is born a son of God unto life: who is called not only spiritual, but spirit, because, as the substance of a spirit is invisible, so invisibly, through the visible sacrament, he is made a son of God. *Is spirit.* But do not wonder if I so call what is born spirit, because, as the spirit breathes where it will, and thou knowest not whence it comes or whither it goes, so is everyone that is born of the Spirit.
7 Wonder not that I said to thee: You must be born again.
8 The 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.
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VERS. 8.-- *The Spirit where he will.* By which he has in his power whose heart he shall enlighten. Thou hearest his voice in the Scriptures, or when someone full of the Holy Spirit speaks; and even if thou hearest it, thou knowest not whence it comes, that is, how it entered that man's heart, or how it returned, because its nature is invisible. So is everyone that is born of the Holy Spirit, because, by the invisible working of the Spirit, he begins to be what he was not, so that the unbeliever knows not whence he comes and whither he goes, that is, by what grace he comes into the adoption of a son, and goes into the kingdom of God. And because these things are unknown to the carnal man, he asks again? How can these things be done, not having the spiritual understanding within the letter of the law; he thinks impossible what is said of the nativity through the Spirit, whence he is reproved by the Lord: *Thou art a master,* etc. *And his voice,* etc. The voice of the Spirit is the voice of Christ, which Nicodemus heard; but because he is not yet born of the Spirit, he knows not whence it comes or whither it goes, that is, by what occasion he wills a man to be born in the Spirit, or whither it goes, that is, to what perfection he says that man is born of him. For he who is born of him is made one spirit with him by grace, as he himself also is one spirit by nature.
9 Nicodemus answered and said to him: How can these things be done?
10 Jesus answered and said to him: Art thou a master in Israel, and knowest not these things?
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VERS. 10.-- *Thou art a master,* etc. He does not insult him, so that he who is set over all should be held superior to him; but because he wills him to be born of the Spirit, which he cannot be unless he is humble, he humbles one swollen with his mastership. As if he should say: Proud prince, thou knowest nothing; humble thyself as did he who emptied himself, and, born of the Spirit, thou shalt know what now thou knowest not.
11 Amen, amen, I say to thee that we speak what we know and we testify what we have seen: and you receive not our testimony.
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VERS. 11.-- *We speak what we know.* That is, because he himself is the knowledge, the speech and the word of the Father. *And what we have seen we testify.* Because he himself is the vision, and the true testimony and truth of the Father. Which, being in the plural, intimates the mystery of the Trinity.
12 If I have spoken to you earthly things, and you believe not: how will you believe, if I shall speak to you heavenly things?
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VERS. 12.-- *If I have spoken to you earthly things.* And because you do not receive earthly things, how can you take in the heavenly, that is, the heavenly nativity of the Spirit? since you not only do not believe, but do not even understand earthly things, namely what I said of the temple of my body (which I took from the earth), to be destroyed by you, to be raised up by me.
13 And no man hath ascended into heaven, but he that descended from heaven, the Son of man who is in heaven.
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VERS. 13.-- *But he that descended.* This pertains to the second nativity in the Spirit, because no one ascends in Christ to the Father but he who is born of the Spirit. No one is saved through the death of Christ but he who is born of the Spirit. No one is born of the Spirit but in the death of Christ. And when he says the Son of man, he gives us the assurance of ascending, since we are sons of men.
14 And as Moses lifted up the serpent in the desert, so must the Son of man be lifted up:
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VERS. 14.-- *And as Moses lifted up the serpent in the desert.* He puts forward his own death, which is the origin and the cause of having the things aforesaid, and in faith of it he instructs him. And because he was carnal, and versed in the law, therefore he brings forward a certain part of the law, which he shows to be a figure and significative of his own death, so that in this way it may be plain of the other parts of the law also that they are in figure. And because death is understood by the serpent, and Christ dead is called a serpent, whom he who beholds with faith is set free; as by the beholding of that other one in the figure they are set free from the fiery serpents, which signify the incitements of the vices. *So must the Son of man be lifted up,* etc. He invites the master of the law to the signification of the law. And because he had spoken of the Son of man, lest Nicodemus should think this only, he subjoins that the same is also the Son of God. *For God so loved.* He opens the cause of human salvation, namely, the love of God the Father, from whom all restoration is through his Son in the Holy Spirit.
15 That whosoever believeth in him may not perish, but may have life everlasting.
16 For 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.
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VERS. 16.-- *The world.* Cosmos in Greek, which in Latin is rendered *mundus*, is called adornment. By the world, therefore, human nature is signified, not because according to the body it consists of the four elements, but because according to the soul it has been adorned by God and made to the image of God; wherefore God loves it to this end, that he may make it eternal. *That he would give his only-begotten Son, that everyone who believes,* etc. Behold, he says the same of the Son of God which he said above of the Son of man, so that by him through whom we were founded in the deity, through the same we may be restored in the man.
17 For God sent not his Son into the world, to judge the world: but that the world may be saved by him.
18 He 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.
19 And 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.
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VERS. 19.-- *And this is the judgment.* Why is he who does not believe judged? Because the light came which rouses men and admonishes them to know their own evils, in which all men are; but some hate the light that admonishes, and flee, lest their evils which they love should be reproved. Others, admonished by the light, accuse their own evils, which is to do the truth, and so they are enlightened. *For theirs were.* He who is in darkness and loves the light is not evil; but he is called evil, and his works evil, who, after the light has come, hates the light and loves evil things And this is what he says: *For their works were evil.* Works, that is, impiety, and unbelief, and hatred of the eternal light, and the unwillingness to look upon it, but the will to remain in the darkness of sins.
20 For every one that doth evil hateth the light and cometh not to the light, that his works may not be reproved.
21 But he that doth truth cometh to the light, that his works may be made manifest: because they are done in God.
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VERS. 21.-- *But he that doeth.* Having shown by what justice he is condemned who does not believe, he shows by what justice he is saved who believes. *But he that doeth.* That is, he to whom his own evils are displeasing, and who accuses them, does not pardon himself, does not spare himself, but comes to the light. And he begins to act with God who accuses his own evils, because the beginning of good is the accusation of evil. Therefore his works, these namely, that he accuses himself as God accuses, he manifests, because they are done in God; for unless the light of God shone upon him, he would not be displeasing to himself.
22 After these things, Jesus and his disciples came into the land of Judea: and there he abode with them and baptized.
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VERS. 22.-- *After these things.* Not immediately after the disputation with Nicodemus, which took place in Jerusalem, but when a space of time had passed he returned from Galilee into Judea. *Into the land of Juda, and there he abode,* etc. Morally. Where there is confession of sins or of the divine praises, thither comes Jesus, and his disciples, that is, his doctrine and his enlightening, where he abides, cleansing from offences; whence there follows, *and there he stayed and baptized.* *And there was.* Christ now baptizing, John still baptizes, because the shadow still remains. Nor ought the forerunner to cease until the truth be made manifest.
23 And John also was baptizing in Ennon near Salim: because there was much water there. And they came and were baptized.
24 For John was not yet cast into prison.
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VERS. 24.-- *For John was not yet cast into prison.* Behold, he plainly notes the deeds of Christ before John was imprisoned, which the others passed over, beginning from those things which were done after John was sent into prison, when, the baptism of the forerunner ceasing, the baptism of Christ openly began.
25 And there arose a question between some of John's disciples and the Jews, concerning purification.
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VERS. 25.-- *And there arose a question from among John's disciples,* etc. While John preaches and his school endures, Christ preaches and works in hiding, but baptizes openly, so that a question may arise concerning the baptism of John and the baptism of Christ, and that it may be resolved by the testimonies of John.
26 And 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.
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VERS. 26.-- *And they came to John and said to him: Rabbi,* etc. Wishing to accuse Christ, whom a little before they had seen baptized by John.
27 John answered and said: A man cannot receive any thing, unless it be given him from heaven.
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VERS. 27.-- *John answered, and said,* etc. Because beyond the custom of human nature I was born of parents of advanced age, you think me to be beyond men. But know that I am a mere man, and he is God, from whom I have whatever I have. From me, weakness; from him, the sublimity of grace. Do you think that I would say anything against my own testimony? I do not baptize unto the remission of sins, but he does. *He cannot.* As if he should say: I, a mere man, have nothing except what is given from God, that is, to baptize unto penance, not unto remission; because I am not the Christ, but he is, as you know that I testified to you; therefore run ye to him.
28 You yourselves do bear me witness that I said that I am not Christ, but that I am sent before him.
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VERS. 28.-- *I am not the Christ.* I am not anointed by the Father with the fullness of the Spirit, but of his fullness I have received, that I might run before him.
29 He 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.
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VERS. 29.-- *This joy therefore.* In this my joy is full, that I have been made the friend of the bridegroom, and because I stand and rejoice.
30 He must increase: but I must decrease.
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VERS. 30.-- *He must increase.* I rejoice at the voice of the bridegroom. That bridegroom shall increase, that is, he shall be found to be Christ, who was thought a prophet. I shall be diminished, because I shall be found his prophet, I who was thought to be Christ. *He must increase.* That is, be exalted; that is, while he forgives sins and gives grace, in which his glory, which in itself is always perfect, grows into man, while man sees and holds more of it. Man is diminished, who before gloried in himself, so long as he confesses his sins and receives what that other gives. To which thing the passion of each bears witness: Christ is exalted upon the cross, John is diminished by the head. The creation too bears witness. John was born while the days were decreasing, but Christ while they were increasing.
31 He 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.
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VERS. 31.-- *But I to be diminished.* John is a figure of the law; Christ is the truth. The law is diminished when the truth appears. *He that cometh from above is above all,* etc. That is, from the height of human nature before the sin of the first parent, etc., *as far as* secondly, according to the height of the Father, to whom he is equal. *Of the earth.* That is, he who is born of earthly parents, from whom he has contracted sin and the penalty of sin, is of himself nothing but earth. *And what he hath seen.* Since the Son of God is himself the Word of the Father, he does not hear another word of the Father nor testify another to men, but himself the Word which the Father has spoken, that is, has uttered and begotten out of himself: he knows and declares to men that he is from the Father. This the Evangelist says as he was able, which cannot fully be said or understood.
32 And what he hath seen and heard, that he testifieth: and no man receiveth his testimony.
33 He that hath received his testimony hath set to his seal that God is true.
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VERS. 33, 34.-- *Hath set his seal that God.* That is, he set a sign in his heart as something special, namely that this is the true God, who was sent for the salvation of men. *Is true. For he whom God hath sent.* Every man is of himself a liar; for he cannot speak true things unless he is enlightened by God. For he whom God the Father sent speaks the words of God, what is that? He whom God sent is God: therefore he speaks the words of God; therefore the words of the Son, bearing witness of himself that he is God, are the words of God. *He speaketh the words of God.* In this he distinguishes himself from Christ; but because he is sent and speaks the words of God, he adds more openly: *For God doth not give the Spirit by measure. The Father loveth the Son, and hath given all things into his hand.* To men he gives by measure; to the Son he does not give by measure, but as whole out of his whole self he begot his own Son, so to his own Son made flesh he gave his whole Spirit, not piecemeal, not by subdivisions, but generally and universally; and he gives it for no other cause save because the Father loves the Son.
34 For he whom God hath sent speaketh the words of God: for God doth not give the Spirit by measure.
35 The Father loveth the Son: and he hath given all things into his hand.
36 He 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.
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VERS. 36.-- *He that believeth in the Son hath life everlasting; but he that,* etc. As if he should say: he who believes in the Son has the Son himself, and through this has life. *But the wrath of God abideth on him.* The wrath with which he was born remains; and therefore he does not say, cometh, but abideth, because through the Son who was sent, who is life, the effect of that wrath is not taken away, namely death, corruption, etc., all which remain.