423. 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. 423. Supra ostendit Evangelista virtutem Christi quantum ad mutationem naturae; hic vero ostendit eam quantum ad reformationem gratiae, de qua principaliter intendit. Reformatio autem gratiae fit per spiritualem generationem, et per beneficiorum regeneratis collationem. First, then, he treats of spiritual generation. Primo ergo tractat de spirituali generatione; Second, of the spiritual benefits divinely conferred on the regenerated, at after these things was a festival day of the Jews (John 5:1) secundo de beneficiorum spiritualium regeneratis divinitus collatione; et hoc in V cap. ibi post haec erat dies festus Iudaeorum etc. As to the first he does two things. Circa primum duo facit. First, he treats of spiritual regeneration in relation to the Jews. Primo agit de spirituali regeneratione quantum ad Iudaeos; Second, of the spreading of the fruits of this regeneration even to foreign peoples, at when Jesus therefore understood that the Pharisees had heard (John 4:1). secundo de propagatione fructuum huius regenerationis etiam quantum ad externas nationes. Et hoc in IV cap. ibi ut ergo cognovit Iesus, quia audierunt Pharisaei etc. Concerning the first he does two things. Circa primum duo facit. First, he explains spiritual regeneration with words. Primo manifestat spiritualem regenerationem verbis; Second, he completes it with deeds, at after these things Jesus and his disciples came into Judean territory (John 3:22). secundo implet eam factis, ibi post haec venit Iesus, et discipuli eius in terram Iudaeam etc. As to the first he does three things. Circa primum tria facit. First, he shows the need for a spiritual regeneration. Primo ostendit spiritualis regenerationis necessitatem; Second, its quality, at Nicodemus said to him: how can a man be born when he is old? secundo eius qualitatem, ibi dicit ad eum Nicodemus: quomodo potest homo nasci, cum sit senex? Third, its mode and nature, at Nicodemus answered and said to him: how can these things be done? (John 3:9). Tertio eius modum et rationem, ibi respondit ad eum Nicodemus, et dixit ei: quomodo possunt haec fieri? As to the first he does two things. Circa primum duo facit. First, he mentions the occasion for showing this need. Primo ostendit demonstrandae necessitatis occasionem; Second, the need itself for this regeneration, at Jesus answered, and said to him: amen, amen I say to you, unless a man be born again. secundo necessitatem huius regenerationis, ibi respondit Iesus, et dixit ei: amen, amen dico tibi etc. The occasion was presented by Nicodemus; hence he says, and there was a man of the Pharisees named Nicodemus. And he describes him as to his person, from the time, and from his statements. Occasio autem huius necessitatis inducitur ex Nicodemo; et ideo dicit erat autem homo ex Pharisaeis, Nicodemus nomine etc. Quem describit ex persona, ex tempore, et ex confessione ipsius. 424. He describes his person in three ways. First, as to his religion, because he was a Pharisee, hence he says, there was a man of the Pharisees. For there were two sects among the Jews: the Pharisees and the Sadducees. The Pharisees were closer to us in their beliefs, for they believed in the resurrection, and admitted the existence of spiritual creatures. The Sadducees, on the other hand, disagree more with us, for they believed neither in the resurrection to come nor in the existence of spirits. The former were called Pharisees, as being separated from the others. And because their opinion was the more credible and nearer to the truth, it was easier for Nicodemus to be converted to Christ. I lived as a Pharisee, according to the strictest sect of our religion (Acts 26:5). 424. Ex persona quidem describitur quantum ad tria. Scilicet quantum ad religionem, quia Pharisaeus; unde dicit erat homo ex Pharisaeis. Duplex namque secta erat apud Iudaeos, scilicet Pharisaeorum et Sadducaeorum. Sed Pharisaei magis conveniebant nobiscum in opinionibus, quia credebant resurrectionem et dicebant esse creaturas aliquas spirituales. Sadducaei vero magis discordabant, quia nec resurrectionem futuram, nec spiritum esse credebant. Et dicebantur isti Pharisaei, quasi ab aliis divisi. Et quia opinio eorum probabilior erat, et magis propinqua veritati, ideo Nicodemus facilius conversus est ad Christum. Act. XXVI, 5: secundum certissimam sectam religionis nostrae etc. 425. As to his name he says, named Nicodemus, which means victor, or the victory of the people. This signifies those who overcame the world through faith by being converted to Christ from Judaism. This is the victory that overcomes the world, our faith (1 John 5:4). 425. Item quantum ad nomen, cum dicit Nicodemus nomine: quod interpretatur victor, seu victoria populi, per quem significantur illi qui ex Iudaeis ad Christum conversi, fide vicerunt mundum. I Io. ult., 4: haec est victoria, quae vincit mundum, fides nostra. 426. Third, as to his rank he says, a member of the Sanhedrin. For although our Lord did not choose the wise or powerful or those of high birth at the beginning, lest the power of the faith be attributed to human widsom and power—not many of you are learned in the worldly sense, not many powerful, not many of high birth. But God chose the simple ones of the world (1 Cor 1:26)—still he willed to convert some of the wise and powerful to himself at the very beginning. And he did this so that his doctrine would not be held in contempt, as being accepted exclusively by the lowly and uneducated, and so that the number of believers would not be attributed to the rusticity and ignorance of the converts rather than to the power of the faith. However, he did not will that a large number of those converted to him be powerful and of high birth, lest, as has been said, it should be ascribed to human power and wisdom. And so it says, many of the chief men also believed in him (John 12:42), among whom was this Nicodemus. The rulers of the people have come together (Ps 46:10). 426. Item tertio, quantum ad dignitatem; unde dicit princeps Iudaeorum. A principio namque licet Dominus non elegerit sapientes, potentes, aut nobiles, ne virtus fidei sapientiae et potentiae humanae attribueretur ut dicitur I Cor. I, 26: non multi sapientes, secundum carnem, non multi potentes, non multi nobiles, sed quae stulta sunt mundi eligit Deus, voluit tamen aliquos sapientes et potentes a principio ad se convertere, ne si doctrina sua solum ab ignobilibus et insipientibus reciperetur, haberetur contemptui, et ne credentium multitudo potius attribueretur rusticitati, et insipientiae conversorum, quam virtuti fidei. Nihilominus tamen voluit istos nobiles et potentes non multos esse ad eum conversos, ne ut dictum est humanae potentiae, aut sapientiae ascriberetur. Et ideo dicitur Io. XII, 42, quod aliqui ex principibus crediderunt in eum: inter quos fuit iste Nicodemus; Ps. XLVI, 10: principes populorum congregati sunt. 427. Then he describes him as to the time, saying, this man came to Jesus at night. 427. Ex tempore vero describit eum, cum dicit hic venit ad Iesum nocte etc. 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, when it says he came at night. For the night is obscure and suited to the state of mind of Nicodemus, who did not come to Jesus free of care and anxiety, but in fear; for he was one of those of whom it is said that they believed in him; but because of the Pharisees they did not confess him, that they might not be cast out of the synagogue (John 12:42). For their love was not perfect; so it continues, for they loved the glory of men more than the glory of God (John 12:43). Circa quod sciendum est, quod qualitas temporis consuevit in Scriptura describi circa aliquos, ad insinuandam cognitionem mentis, seu conditionem actionis eorum. Describitur autem hic tempus istud obscurum, unde dicit venit nocte. Nox enim obscura est, et competebat qualitati affectus Nicodemi, qui non cum securitate et libera propalatione, sed cum timore ad Iesum veniebat; nam erat de illis principibus, de quibus dicitur Io. XII, 42 quod crediderunt in eum; sed propter Pharisaeos non confitebantur, ut de synagoga non eiicerentur. Non enim perfecte diligebant; unde subditur: dilexerunt enim magis gloriam hominum quam gloriam Dei. Further, night was appropriate to his ignorance and the imperfect understanding he had of Christ: the night has passed, and day is at hand. So let us cast off the works of darkness (Rom 13:12); they have not known or understood; they are walking in darkness (Ps 81:5). Competit etiam nox eius ignorantiae, et imperfectae cognitioni, quam iste habebat de Christo; Rom. XIII, 12: nox praecessit etc.; Ps. LXXXI, 5: nescierunt, neque intellexerunt, in tenebris ambulant. 428. Then he is described from his statements, when he says that Nicodemus said to Jesus: Rabbi, we know that you are a teacher come from God. Here he affirms Christ’s office as teacher when he says, Rabbi, and his power of acting, saying, for no man can do these signs which you do, unless God is with him. And in both remarks he says what is true, but he does not affirm enough. 428. Ex confessione vero describitur, cum subdit et dixit ei: Rabbi, scimus quia a Deo venisti magister. Ubi confitetur Christi officium in docendo, cum dicit Rabbi, etc. et eius potestatem in agendo, ibi nemo enim potest haec signa facere quae tu facis, nisi fuerit Deus cum eo. Et quidem in utroque verum dicit, licet parum confessus est. He is right in calling Jesus Rabbi, i.e., Teacher, because, you call me Master, and Lord; and you say well, for so I am (John 13:13). For Nicodemus had read what was written: children of Zion, rejoice, and be joyful in the Lord your God, because he has given you a teacher of justice (Joel 2:23). Verum enim est quod vocat eum Rabbi, idest magister, quia, ut dicitur infra XIII, 13: vos vocatis me Magister, et Domine, et bene dicitis, sum etenim. Legerat enim Nicodemus quod scriptum est Ioel II, 23: filii Sion, exultate, et laetamini in Domino Deo vestro, quia dedit vobis doctorem iustitiae. But he says too little, because he says that Jesus came as a teacher from God, but is silent on whether he is God. For to come as a teacher from God is common to all good prelates: I will give you shepherds after my own heart, and they will feed you with knowledge and doctrine (Jer 3:15). Therefore, this is not unique to Christ even though Christ taught in a manner unlike other men. For some teachers teach only from without, but Christ also instructs within, because he was the true light, which enlightens every man (John 1:9); thus he alone gives wisdom: I will give you an eloquence and a wisdom (Luke 21:15), and this is something that no mere man can say. Sed parum dicit, quia dicit eum a Deo venisse magistrum sed tacet eum Deum esse. Nam venire a Deo magister, commune est omnibus bonis praelatis, Ier. III, 15, et dabo vobis pastores iuxta cor meum; et pascent vos scientia, et doctrina; unde hoc non est singulare Christo: quamquam aliter doceant homines, aliter Christus. Alii enim magistri docent tantum exterius, sed Christus etiam interius, quia, ut dicitur supra I, 9, erat lux vera, quae illuminat omnem hominem: et ideo ipse solus dat sapientiam; Lc. XXI, 15: ego dabo vobis os et sapientiam. Et hoc nullus purus homo dicere potest. 429. He affirms his power because of the signs he saw. As if to say: I believe that you are a teacher come from God, for no man can do these signs which you do. And he is speaking the truth, because the signs which Christ did cannot be worked except by God, and because God was with him: he who sent me is with me (John 8:29). But he says too little, because he believed that Christ did not perform these signs through his own power, but as relying on the power of another; as though God were not with him by a unity of essence but merely by an infusion of grace. But this is false, because Christ performed these signs not by an exterior power but by his own; for the power of God and of Christ is one and the same. It is similar to what the woman says to Elijah: because of this I know that you are a man of God (1 Kgs 17:24). 429. Potestatem vero confitetur ex signis visis, quasi dicat: credo quod a Deo venisti magister, quia nemo potest haec signa facere. Et verum dicit, quia signa quae Christus fecit, non possunt fieri nisi divinitus, et quia Deus cum eo erat; infra VIII, v. 29: qui me misit, mecum est. Sed parum dicit, quia credebat quod Christus non propria potestate signa faceret, quasi indigens extranea virtute, ac si Deus non esset cum eo per unitatem essentiae, sed per infusionem gratiae solum. Quod quidem falsum est, quia non extranea virtute, sed propria, signa faciebat: nam eadem est potestas Dei et Christi. Simile est quod dicit mulier Eliae, III Reg. XVII, 24: in hoc facto cognovi quoniam vir Dei es tu. 430. 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. 430. Consequenter cum dicit respondit Iesus, et dixit ei etc. ponit necessitatem spiritualis regenerationis provenientem ex ignorantia Nicodemi. Et ideo dicit 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. Sometimes it means the same as true or truly; and sometimes the same as so be it. Thus we have, in the Psalms so be it and the Hebrew has amen, amen (Ps 71:19, 88:53 and 106). Ubi notandum est, quod haec dictio amen est Hebraea, qua frequenter Christus usus est: unde ob eius reverentiam nullus translator, tam Graecorum quam Latinorum, transferre voluit. Et quandoque quidem significat idem quod verum, aut idem quod vere; quandoque vero idem quod fiat. Unde in Ps. LXXI, LXXXVIII et CVI, ubi nos habemus, fiat, in Hebraeo est amen, amen. But John is the only Evangelist who duplicates or makes a twin use of this word. The reason for this is that the other Evangelists are concerned mainly with matters pertaining to the humanity of Christ, which, since they are easier to believe, need less reinforcement; but John deals chiefly with things pertaining to the divinity of Christ, and these, since they are hidden and remote from men’s knowledge and experience, require greater formal declaration. Sed hanc dictionem solus Ioannes Evangelista ingeminat inter Evangelistas. Cuius ratio est, quia alii Evangelistae ea principaliter tradunt quae ad humanitatem Christi pertinent: ad quae, cum facilius credibilia sint, minor assertio necessaria erat; Ioannes vero ea quae ad divinitatem Christi pertinent, principaliter tractat, quae, cum occulta sint, et a cognitione hominum remota, maiori assertione indigebant. 431. Next we should point out that at first glance this answer of Christ seems to be entirely foreign to Nicodemus’ statement. For what connection is there between Nicodemus’ statement, Rabbi, we know that you are a teacher come from God, and the Lord’s reply, unless a man is born again, he cannot see the kingdom of God? 431. Deinde attendendum est, quod haec responsio Christi videtur omnino inconsona propositis a Nicodemo, nisi diligenter consideretur. Quomodo namque convenire videtur quod dixit Nicodemus Rabbi, scimus quia a Deo venisti, cum hoc quod respondit Dominus nisi quis renatus fuerit denuo, non potest videre regnum Dei? But we should note, as has already been stated, that Nicodemus, having an imperfect opinion about Christ, affirmed that he was a teacher and performed these signs as a mere man. And so the Lord wishes to show Nicodemus how he might arrive at a deeper understanding of him. And as a matter of fact, the Lord might have done so with an argument, but because this might have resulted in a quarrel—the opposite of which was prophesied about him: he will not quarrel (Isa 42:2)—he wished to lead him to a true understanding with gentleness. As if to say: it is not strange that you regard me as a mere man, because one cannot know these secrets of the divinity unless he has achieved a spiritual regeneration. And this is what he says: unless a man is born again, he cannot see the kingdom of God. Sed notandum, sicut iam dictum est, quod Nicodemus imperfectam opinionem habens de Christo, confitebatur eum magistrum et haec signa facere tamquam hominem purum. Vult ergo ei Dominus ostendere, quomodo ad altiorem cognitionem de ipso posset pervenire. Et quidem poterat de hoc Dominus disputare; sed quia hoc fuisset versum in contentionem, cuius contrarium de eo scriptum est Is. XLII, 2: non contendet, ideo cum mansuetudine voluit eum ad veram cognitionem perducere, quasi diceret: non mirum si me purum hominem credis, quia illa secreta divinitatis non potest aliquis scire, nisi adeptus fuerit spiritualem regenerationem. Et hoc est quod dicit nisi quis natus fuerit denuo, non potest videre regnum Dei. 432. Here we should point out that since vision is an act of life, then according to the diverse kinds of life there will be diversity of vision. For there is a sentient life which some living things share in common, and this life has a sentient vision or knowledge. And there is also a spiritual life, by which man is made like God and other holy spirits; and this life enjoys a spiritual vision. Now spiritual things cannot be seen by the sentient: the sensual man does not perceive those things that pertain to the Spirit of God (1 Cor 2:14), but they are perceived by the spiritual vision: no one knows the things of God but the Spirit of God (1 Cor 2:11). So the apostle says: you did not receive the spirit of slavery, putting you in fear again, but the spirit of adoption (Rom 8:15). And we receive this spirit through a spiritual regeneration: he saved us by the cleansing of regeneration in the Holy Spirit (Titus 3:5). 432. Ubi sciendum, quod cum visio sit actus vitae, secundum diversas vitas, diversae sunt visiones. Nam est quaedam vita carnalis, qua communiter omnia alia vivunt, et haec habet carnalem visionem, seu cognitionem. Est et vita spiritualis, qua homo conformatur Deo et spiritibus sanctis, et haec habet spiritualem visionem. Secundum carnalem quidem spiritualia videri non possunt; I Cor. c. II, 14: animalis homo non percipit ea quae sunt Spiritus Dei, sed percipiuntur visione spirituali; unde ibidem subditur quae Dei sunt, nemo novit nisi Spiritus Dei. Spiritus autem est qui regenerat; unde apostolus Rom. VIII, v. 15: non accepistis spiritum servitutis iterum in timore; sed accepistis spiritum adoptionis. Et hunc quidem spiritum per regenerationem spiritualem accipimus. Ad Tit. III, 5: salvos nos fecit per lavacrum regenerationis Spiritus Sancti. Therefore, if spiritual vision comes only through the Holy Spirit, and if the Holy Spirit is given through a cleansing of spiritual regeneration, then it is only by a cleansing of regeneration that we can see the kingdom of God. Thus he says, unless a man is born again of water and the Holy Spirit, he cannot enter the kingdom of God. As if to say: it is not surprising if you do not see the kingdom of God, because no one can see it unless he receives the Holy Spirit, through whom one is reborn a son of God. Si ergo visio spiritualis non est nisi per Spiritum Sanctum, et Spiritus Sanctus infunditur nobis per lavacrum regenerationis spiritualis: ergo non possumus videre regnum Dei, nisi per lavacrum regenerationis, et ideo dicit nisi quis renatus fuerit ex aqua et Spiritu Sancto, non potest introire in regnum Dei. Quasi dicat: non est mirum si non vides regnum Dei, quia nullus illud videre potest nisi accipiat Spiritum Sanctum, per quem renascitur in filium Dei. 433. It is not only the royal throne that pertains to a kingdom, but also the things needed for governing the kingdom, such as the royal dignity, royal favors, and the way of justice by which the kingdom is consolidated. Hence he says, he cannot see the kingdom of God, i.e., the glory and dignity of God, i.e., the mysteries of eternal salvation which are seen through the justice of faith: the kingdom of God is not food and drink (Rom 14:17). 433. Ad regnum autem non solum pertinet regale solium, sed etiam quae sunt ad regni gubernationem, scilicet regia dignitas, beneficia gratiarum et via iustitiae, qua solidatur regnum, et ideo dicit non potest videre regnum Dei, idest gloriam et dignitatem Dei, idest mysteria salutis aeternae, quae per fidei iustitiam inspiciuntur; Rom. XIV, 17: regnum Dei non est esca et potus. Now in the old law there was a spiritual regeneration; but it was imperfect and symbolic: all were baptized into Moses, in the cloud and in the sea (1 Cor 10:2), i.e., they received baptism in symbol. Accordingly, they did see the mysteries of the kingdom of God, but only symbolically: seeing from afar (Heb 11:13). But in the new law there is an evident spiritual regeneration, although imperfect, because we are renewed only inwardly by grace, but not outwardly by incorruption: although our outward nature is wasting away, yet our inward nature is being renewed day by day (2 Cor 4:16). And so we do see the kingdom of God and the mysteries of eternal salvation, but imperfectly, for as it says, now we see in a mirror, in an obscure manner (1 Cor 13:12). But there is perfect regeneration in heaven, because we will be renewed both inwardly and outwardly. And therefore we shall see the kingdom of God in a most perfect way: but then we will see face to face (1 Cor 13:12); and when he appears we will be like him, because we will see him as he is (1 John 3:2). In veteri autem lege fuit quaedam regeneratio spiritualis, sed imperfecta et figuralis; I Cor. X, 2: omnes in Moyse baptizati sunt, in nube et in mari; idest, in figura baptismum acceperunt. Et ideo mysteria regni Dei videbant quidem, sed figuraliter tantum; Hebr. c. XI, 13: a longe aspicientes. In nova vero lege est manifesta regeneratio spiritualis, sed tamen est imperfecta, quia renovamur interius tantum per gratiam, sed non exterius per incorruptionem; II Cor. IV, 16: licet is qui foris est noster homo corrumpatur, tamen is qui intus est renovatur de die in diem. Et ideo videmus regnum Dei et mysteria salutis aeternae, sed imperfecte, quia, ut dicitur I Cor. XIII, 12, videmus nunc per speculum in aenigmate etc. In patria vero est perfecta regeneratio, quia renovabuntur interius et exterius. Et ideo regnum Dei perfectissime videbimus; unde I Cor. XIII, 12: tunc autem videbimus facie ad faciem; et I Io. III, 2: cum apparuerit, similes ei erimus, quia videbimus eum sicuti est.